Cibrar  jp  of t:he  t:heolo0ical  ^minavy 


PRINCETON  .  NEW  JERSEY 


PRESENTED  BY 

The  Estate  of 
Samuel  Henry  Gapp 


a. 


Digitized  by 

the  Internet  Archive 

in  2014 

https://archive.org/details/earlyhistoryofchOOreic_0 


Church  of  the  United  Brethren, 

(UNITAS  FRATRUM) 


COMMONLY  CALLED  MORAVIANS, 

IN 

North  America, 


A.  D.  1734-1748. 

BY  THE 

Rev.  levin  THEODORE  REICHEL, 
•  Member  of  the  Historical  Society  of  Pennsylvania,  and 
of  the  Moravian  Historical  Society. 


NAZARETH.  PA., 
Published  for  the  Moravian  Historicai,  Society. 


PREFATORY  NOTE. 


lOR  a  number  of  years  the  MS.  compiled  by  the  Rev.  Levin 


Theodore  Reichel,  and  containing  "the  Early  History  of  the 
Church  of  the  United  Brethren  (Unitas  Fratrum),  commonly  called 
Moravians,  in  North  America,  A.  D.  1 734-1 748,"  which  is  herewith 
produced  in  print  for  the  Moravian  Historical  Society,  was  thought 
to  be  absolutely  lost.  Fortunately,  however,  it  was  discovered  in  the 
Summer  of  1887,  and  immediate  steps  were  taken  to  prepare  it  for 
publication.  Owing  in  great  measure  to  the  difficulty  of  handling 
the  Germanisms  to  which  the  author  so  genially  alludes  in  his  Preface, 
the  work  of  editing  progressed  slowly.  In  no  case,  however,  has  the 
Publication  Committee  taken  upon  itself  to  change  any  of  the  Rev. 
Mr.  Reichel's  statements  or  sentiments  except  linguistically,  and  a 
recognizable  flavor  may  still  be  perceived.  The  proof-sheets,  in  their 
several  stages,  as  well  as  the  original  MS.  have  been  deposited  in  the 
Archives  of  the  Moravian  Historical  Society,  where  comparisons  may 
be  made. 

On  account  of  its  importance  this  little  work  will  form  Volume  III 
of  the  Transactions  of  the  Moravian  Historical  Society,  comprising  its 
publications  for  the  years  1887,  1888  and  1889. 


PREFACE. 


WE  propose  in  the  following  pages  to  give  the  history  of  the 
Unitas  Fratrum,  or  the  Moravian  Brethren,  in  Penns\  lvania 
and  other  . English  colonies  prior  to  the  Declaration  of  Independence. 

A  careful  study  of  a  niass  of  documents,  preserved  m  the  Archives 
of  the  Moravian  settlements,  has  furnished  us  with  many  interesting 
facts  in  reference  to  the  early  history  of  Pennsylvania,  and  especially 
its  eastern  Counties,  which  we  believe  will  prove  of  general  interest 
to  intelligent  readers  in  any  denomination.  Our  object,  therefore, 
is  not  to  write  exclusively  for  the  members  of  that  Church  to 
which  we  belong,  and  which  we  cherish  and  esteem  as  the  Church  of 
our  fathers  and  a  chosen  instrument  in  the  hand  of  the  Lord,  by 
which,  especially  in  olden  times,  much  good  was  effected  in  this 
country ;  but,  whilst  we  shall  not  try  to  hide  our  respect  for  the  early 
Moravian  fathers  in  this  country,  we  will  endeavor  to  relate  carefully 
collected  facts  in  such  a  manner  that  our  pages  may  become  inter- 
esting and  instructive  to  all  who  take  any  interest  in  historical  truth. 

By  way  of  introduction  to  the  History  of  the  Moravian  Church  in 
North  America,  we  deem  it  sufficient  to  make  only  a  few  remarks  in 
reference  to  the  Moravian  Church  in  general. 

We  call  ourselves  the  L'nitas  Fratnwi  or  the  Protestant  Church  of 
the  United  Brethren,  and  date  the  origin  of  the  Renewed  Church  to  the 
17th  of  June,  1722,  on  which  day  the  first  tree  was  cut  down  on  the 
estate  of  Count  Zinzendorf — Berthelsdorf  in  Saxony — by  some  jjoor 
exiles  from  Moravia,  descendants  of  the  Church  of  the  Brethren 
in  Bohemia,  Moravia  and  Poland,  which  flourished  in  those  Slavonic 
countries  from  145 7-1627.  Having  for  conscience'  sake  left  their 
houses  and  homes  in  these  bigoted  papal  regions,  to  seek  religious  liberty 


4 


PREFACE. 


in  a  Protestant  country,  they,  by  the  Providence  of  God,  were  led  to 
Berthelsdorf,  and  there  on  the  slopes  of  the  Hutberg  comnienctd  the 
building  of  Herrnhut.  Many  of  their  countrymen  followed  them, 
and  after  they  had  been  joined  by  other  awakened  souls  from  different 
parts  of  Germany  this  motley  colony,  by  a  gracious  outpouring  of  the 
Spirit  of  God  on  the  memorable  13th  of  August,  1727,  became  a 
congregation  of  true  disciples  of  the  Lord,  firmly  united  in  the  bonds 
of  fervent  love  to  their  Saviour  and  Redeemer — the  embryo  of  a 
Church,  which  was  soon  to  expand  and  to  extend  its  operations  to  far 
distant  countries.  In  1732  the  first  missionaries  were  sent  to  the 
Danish  West  India  Islands,  and  were  followed  by  others  to  Greenland 
in  1733.  In  1735  episcopal  ordination  was  obtained  from  the  two 
last  remaining  Bishops  of  the  Ancient  Church  of  the  Brethren,  Daniel 
E.  Jablonsky  in  Berlin  and  Sitkovius  in  Lissa,  Poland,  which  gave 
ecclesiastical  rights  to  the  Renewed  Church  of  the  Brethren. 

Rapidly  increasing  in  numbers,  not  only  by  the  accession  of  lay 
members  from  the  evangelical  churches  of  Germany,  but  also  by  a 
considerable  number  of  professors  and  students  of  theology,  the  whole 
constitution  of  the  Church,  at  first  only  calculated  for  a  single  congre- 
gation of  emigrants,  was  gradually  re-formed  and  fully  developed  in 
1 741,  prior  to  the  time  of  the  first  permanent  American  settlements. 

In  order  fully  to  understand  the  operations  of  the  Brethren  in  Penn- 
sylvania, it  will  be  necessary  to  give  a  detailed  description  of  the  re- 
ligious state  of  this  English  colony  prior  to  1740,  which  we  trust,  will 
not  prove  uninteresting. 

As  our  documents  are  almost  exclusively  in  German,  many  German- 
isms may  occur  and  can  hardly  be  avoided  in  the  following  pages, 
which  however  will  matter  very  little  for  the  intelligent  reader.  For 
the  sake  of  those,  who  understand  the  German,  we  will  occasionally 
add  some  notes  in  that  language. 

LEVIN  T.  REICHEL. 

Salem,  N.  C,  March  i,  1857. 


CONTENTS. 


Title,  .......  i 

Prefatory  Note,          .          .          .          .          .  .2 

Preface,  .          .  '        .          .          .          .          .  3,  4 

Contents,  .          .          .          .          .   ■       .  5-7 

CHAPTER  I. 

RELIGIOUS  AND  MORAL  CONDITION  OF  THE  GERMANS 


IN  PENNSYLVANIA. 

PAGES. 

1.  Pensylvania  and  its  Inhabitants,            .          .  9-14 

2.  The  Settlements  of  the  Germans  in  Pennsylvania,  14-21 

3.  Moral  and  Religious  State  of  the  Germans  in 

Pennsylvanla.,  more  especially  of  the  Lutherans,  22-30 

4.  The  German  Reformed,      ^^^^^'''^^^^^^f''^^^^^^^'^^^^  3°~35 

5.  The  Mennonites,  .    ^^^^*'^,>-^'4^>^^'^^^^ '  35' 3^ 

6.  TheTunkers,         '^^'^'^/^^^j^                ■  37-39 

7.  TheSiekentager,              .  40-48 

8.  Separatists,    ......  48-50 

9.  The  Schwenkfeldeks,      ....  50-53 

10.  The  Indians,  ......  53-59 

11.  Signs  OF  Life,       .....  59-60 

CHAPTER  n. 


BEGINNING  OF  THE  BRETHREN'S  CONGREGATIONS  IN 
NORTH  AMERICA,  1 734-1 744. 

PAGES. 

1.  Morayian  Colony  in  Georgia,  1734,  .  62-68 

2.  Spangenberg  in  Pennsylvania,  1736,      .  68-72 


CONTENTS. 


pA(;es. 

3.  The  Whitefield  House  AT  Nazareth,  1740,  72-80 

4.  The  Church  at  Oi.ey,      ....  81 

5.  Settlement  OF  Bethlehem,  1741,      .  .  .  82-91 

6.  Zinzendorf's  Visit  IN  Pennsylvania  IN  1742,      .  91-96 

7.  The  Pennsylvania  Synods,    ....  96-112 

8.  Zinzendorf's  Activity  amonc;  the  Lutherans  and 

German  Reformed,       ....  113-117 

9.  ZiNZENDORF  at  Bethlehem,    ....  1 17-125 

0.  Zinzendorf's  Journeys  to  THE  Indians,  .  .  125-129 

1.  Zinzendorf's  Opponents,      ....  129-136 

2.  Zinzendorf's  "  Pennsylvania  Testament."  Return 

TO  Europe,  ......  137-139 

3.  Bethlehem    and    Nazareth,    i 743-1 744.  Peter 

BoHLER,  ......  139-152 


CHAPTER  III. 

ESTABLISHMENT  OF  THE  BRETHREN'S  CHURCH  IN 
PENNSYLVANIA.    1 744-1 748. 

PAGES. 

1.  Spangenber(;,  Vicarius  Generalis,    .  .  .  153-158 

2.  Synods  in  1745,     .  .  .  .  .  158-162 

3.  Bethlehem.  —  The  "Church  of  Pilgrims,"  1744- 

1745,  163-165 

4.  Bethlehem. — "  Family  Economy,"  1747,  .  165-172 

5.  Nazareth. — "  The  Patriarchal  Plan,"  1 744-1 748,  173-178 

6.  J.  F.  C.  Cammerhof — His  Influence,  1747,  .  178-182 

7.  Pennsylvania  Congregations  in  Connection  with 

THE  Brethren,  1744-174S,       .  .  .  183-196 

8.  Moravian  Schools,     .....  197-203 

9.  Home  Missions  in  Pennsylvania  and  other  Colonies,  203-207 
o.  Indian  Mission,  Gnadknhuti'en,  1746,   .  .  208-213 


CONTENTS.  7 

PAGES. 

11.  Persecutions,  .  .  .  .  .  .214-220 

12.  The  Synods  OF  1746,  1747,  1748,  .  ,  .  220-226 

13.  Visitation  by  John  de  Watieville,  1748,     .  .  227-230 

14.  November  13,  1748,  ....  230-235 
Index,            ......  237-241 


CHAPTER  I. 


RFXIGIOUS  AND  MORAL  CONDITION  OF  THE 
GERMANS  IN  PENNSYLVANIA. 

I.  pp:nnsvi,vania  and  its  inhabitants. 

The  moral  and  religious  as  well  as  the  social  and  polit- 
ical condition  of  the  inhabitants  of  Pennsylvania,  about 
the  year  1740,  more  than  a  .century  ago,  was  in  many 
respects  vastly  different  from  the  present  state.  The 
colony  itself,  though  according  to  the  royal  charter  com- 
prising three  degrees  of  latitude  and  five  of  longitude,  was 
in  reality  encompassed  by  very  narrow  boundaries,  hardly 
extending  to  the  Blue  Mountains  in  the  North  and  the 
Susquehanna  in  the  West.  Beyond  there  was  a  yet 
unexplored  wilderness  of  endless  moimtains,  dismal 
swamps  and  interminable  forests.  Even  the  four  settled 
Counties  of  Pennsylvania  contained  not  only  many  quite 
unsettled  districts,  but  even  much  unexplored  land, 
while  other  parts,  now  in  the  highest  state  of  cultivation, 
were  passed  by  and  rejected  as  unfit  for  any  agricultural 
purposes.  To  reach  any  of  the  settlements  in  the  inte- 
rior, which  were  few  and  far  between,  required  days  of 
toil  ;  for  in  many  instances  roads  had  first  to  be  cut 
through  trackless  forests,  and  bridges  to  be  erected  over 
swollen  creeks  and  mountain  torrents.  Fortunate  was 
he  who  could  hail  his  next  neighbor  within  the  reasonable 
distance  of  only  six  or  seven  miles,  or  had  only  ten  or 
fifteen  miles  to  walk,  on  Indian  paths,  to  reach  the  nearest 
mill.    Whilst  labor  was  plentiful  and  much  hard  work  had 

(9) 


lO 


RKI.IC.IOUS   AND    MORAL  CONDrnON 


to  be  performed  in  the  clearing  of  tlie  ground,  the  erection 
of  mills  and  the  construction  of  roads,  the  first  setders, 
living  in  primitive  simplicity  in  their  unadorned  log  cabins, 
were  perhaps  happier  than  many  of  their  descendants  in 
their  stately  mansions.  If  they  had  not  as  many  com- 
forts and  luxuries,  neither  had  they  as  many  real  or  im- 
aginary wants.  Oppressed  and  down-trodden  in  the  old 
countries  of  Europe,  they  had  left  their  homes,  and  had 
embarked  for  the  shores  of  America,  to  seek  liberty, 
religious  and  political,  in  the  forests  of  Pennsyl- 
vania. The  full  consciousness  of  being  free  from  all 
political  oppression  and  every  ecclesiastical  restraint,  of 
having  entire  liberty  to  maintain  and  extend  as  far  as 
they  pleased  their  own  religious  tenets  and  views,  sweet- 
ened all  their  toil  and  seemed  to  lessen  all  their  labor. 

There  could  not  be  found  at  that  dme  on  any  other 
spot  on  the  globe  such  a  mixture  of  nationalities  and  lan- 
guages, such  a  medley  of  opinions  and  views,  so  freely 
maintained  and  so  fearlessly  proclaimed,  as  in  Pennsyl- 
vania. English  and  Irish,  Scotch  and  Welsh,  Ger- 
mans and  Swiss,  Swedes  and  Danes,  Dutch  and 
French,  Jews  and  Indians  were  scattered  throughout  the 
\  whole  province,  maintaining  their  nationalities  without  any 
"political  restraint ;  and  still  more  variegated  perhaps  were 
the  religious  views  of  the  first  setders.  Truth  and  error, 
genuine  piety  and  utter  indifference  to  all  religion,  fanad- 
cism  and  mere  formality  were  to  be  found  side  by  side  in 
the  enjoyment  of  equal  rights  and  privileges. 

In  1 68ij_  .William  Penn,  of  the  Society  of  Friends, 
had  opened  an  asylum  in  the  wilds  of  North  America 
for  the  oppressed  of  all  nations.  The  English  govern- 
ment was  indebted  largely  to  his  father,  Sir  William 
Penn,  a  disdnguished  Admiral,  for  money  as  well  as  ser- 
vices, amounting,  with  interest,  to  about  ^16,000,  in  lieu 
of  which,  the  government  being  unable  or  unwilling  to 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


settle  with  him  in  money,  he  proposed  to  receive  land  in 
America,  and  accordingly  presented  a  petition  to  King- 
Charles  II.  asking  for  the  issue  of  letters  patent  for  the 
same.  His  request  was  granted,  and  by  the  King's  order, 
much  against  Penn's  inclination,  the  new  province  was  to 
be  called  Pennsylvajiia,  in  honor  of  the  services  of  his 
illustrious  father.  The  charter  was  dated  March  4,  1681, 
and  confirmed  in  April  by  royal  proclamation. 

On  April  5  Penn'  wrote  to  his  friend,  Robert  Turner: 
"  Dear  Friend. — ]\Iy  true  love  in  the  Lord  salutes 
thee,  and  dear  friends  that  love  the  Lord's  precious  truth 
in  those  parts.  Thine  I  have,  and  for  my  business  here, 
know  that  after  many  waitings,  watchings,  solicitings 
and  disputes  in  Council,  this  day  my  countr)^  was  con- 
firmed to  me  under  the  great  seal  of  England,  with  large 
powers  and  privileges,  by  the  name  of  Pennsylvania,  a 
name  the  King  would  give  it,  in  honor  of  my  father.  I 
chose  New  Wales,  being,  as  this,  a  pretty  hilly  country  ; 
but  Penn  being  Welsh  for  a  head,  as  Penmanmoire  in 
Wales,  and  Penrith,  in  Cumberland,  and  Penn,  in  Bucking- 
hamshire, the  highest  land  in  England,  called  this  Penn- 
sylvania, which  is  the  hizli  or  head  zvoodlands for  I  pro- 
posed, when  the  Secretary,  a  Welshman,  refused  to  have 
it  called  New  Wales.:  Svlvaiiia,  and  they  added  Peim  to 
it,  and  though  I  much  opposed  it,  and  went  to  the  King 
to  have  it  struck  out  and  altered,  he  said  it  was  past, 
and  would  take  it  upon  him  ;  nor  could  twenty  guineas 
move  the  under-secretaries  to  vary  the  name,  for  I  feared 
lest  it  should  be  looked  on  as  a  vanity  in  me,  and  not  as 
a  respect  in  the  King,  as  it  truly  was,  to  my  father, 

'  Hazard's  Annals  of  Pennsylvania,  p.  500. 

"  A  curious  translation  we  find  in  an  old  German  hymn.  "  Den  55  Briidern 
die  aus  Europa  im  November,  1754,  in  Amerika  ankamen,  wurde  bei  einem 
Liebesmahl  zugerufen  ;  '  Wilkomm'n,  liebe  Herzelein,  Wilkomm'n  in  Penn's 
Gebiisch  !  '  " 


RELIGIOUS  AND   MORAL  CONDITION 


whom  he  often  mentions  with  praise.  Thou  mayest 
communicate  my  grant  to  friends,  and  expect  shortly  my 
proposals.  It  is  a  clear  and  just  thing,  and  my  God, 
that  has  given  it  me  through  many  difficulties,  will,  I 
believe,  bless  and  make  it  the  seed  of  a  nation.  1  shall 
have  a  tender  care  to  the  government,  that  it  will  be  well 
laid  at  first.    No  more  now,  but  dear  love  in  the  truth. 

Thy  true  friend, 

William  Penn." 

The  extent  of  the  province  granted  was  three  degrees 
of  latitude  in  breadth  by  five  degrees  of  longitude  in 
length  ;  the  eastern  boundary  being  the  Delaware  River  ; 
the  northern,  the  beginning  of  the  three  and  fortieth 
degree  of  northern  latitude,  and  on  the  South  a  circle 
drawn  at  twelve  miles'  distance  from  New  Castle,  north- 
ward and  westward  unto  the  beginning  of  the  fortieth 
degree  of  northern  latitude,  and  then  by  a  straight  line 
westward  to  the  limits  of  longitude  above  mentioned. 
This  impossible  southern  line  was  afterwards  the  source 
of  much  dispute  with  Lord  Baltimore. 

In  1682,  October  27  (old  style),  Penn  with  a  numerous 
company  landed  at  New  Castle,  Del.,  and  the  next  day, 
November  8^  (new  style),  proceeded  to  Upland  in  Chester, 
Pa.  Soon  after  the  city  of  Philadelphia  was  laid  out, 
and  the  province  divided  into  three  counties,  Philadel- 
phia, Bucks  and  Chester. 

Philadelphia  and  Bucks  counties  comprised  all  the 
territory  between  the  rivers  Schuylkill  and  Delaware, 
separated  by  a  straight  line,  running  in  a  northeasterly 
direction  to  the  limits  of  the  province  (the  Kittatiny  or 
Blue  Mountains),  or  as  far  as  the  land  might  be  pur- 
chased from  the  Indians.    Chester  contained  all  the  ter- 


3  November  8,  the  day  of  the  landing  of  Penn  in  Chester,  and  the  Anni- 
versary of  the  Historical  Society  of  Pennsylvania. 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


13 


ritory  southwest  of  the  Schuylkill  to  the  extreme  western 
limits  of  the  province,  of  course  including  the  present 
county  of  Delaware.  In  1729,  Lancaster  County  \yas 
established  as  a  fourth  county,  separated  from  Chester, 
"  comprising  all  the  province  l)'ing  to  the  northward  of 
Octararo  Creek,  and  westward  of  a  line  of  marked  trees 
running  from  the  north  branch  of  the  said  Octararo 
Creek  northeasterly  to  the  river  Schuylkill."  The  city 
of  Lancaster,  at  that  time  called  Newtown,  had  been  laid 
out  by  Governor  Hamilton  the  previous  year,  and  re- 
ceived its  first  charter  in  1742.  York  Count)^  was 
separated  from  Lancaster  in  1 749,  and  Berks  and 
Northampton  Counties  were  formed  in  1752.  Conse- 
quently when  the  Brethren  made  their  first  settlement  in 
Pennsylvania  there  were  only  four  counties  between  the 
Delaware  and  Susquehanna. 

Soon  after  his  arrival,  Penn  called  an  assembly  at 
Chester,  where  the  "Great  Law'-  was  passed,  so  justly 
celebrated  for  "  liberty  of  conscience."^  There  it  was  dis- 
tinctly expressed  as  the  "  principal  desire  and  intention 
of  the  proprietary  and  governor  and  the  freemen  of  the 
province  of  Pennsylvania,  to  jTiake  and  establish  such 
laws  as  ^hall  best  preserve  true  Christian  and  civil  liberty, 
in  opposition  to  all  un-Christian,  licentious  and  unjust 
practices,  whereby  God  may  have  His  due,  Ca?sar  his 
due,  and  the  people  their  due,  from  tyranny  and  op- 
pression of  the  one  side,  and  insolency  and  licentious- 
ness of  the  other,  so  that  the  best  and  firmest  foundation 
may  be  laid  for  the  present  and  future  happiness  of  both 
the  governor  and  people  of  the  province,  and  their 
posterity." 

By  thus  establishing  his  colony  upon  the  broad  prin- 
ciples of  Christian  charity  and  constitutional  freedom, 


*  Hazard's  Annals  of  Pennsylvania,  p.  619. 


14 


RELIGIOUS  AND  MORAL  CONDITION 


Penn  very  soon  succeeded  in  drawing  colonists  to  the 
wilds  of  Pennsylvania.  In  4682.  thirty  vessels  arrived  in 
Pennsylvania,  mostly  from./England,  and  in  the  following 
year  fifty  more  brought  settlers  from  England,  Ireland, 
Wales,  Holland  and  Germany.  The  banks  of  the  Dela- 
ware were  one  building  scene  ;  some  lodged  in  the  woods 
in  hollow  trees,  some  in  caves,  which  were  easily  dug  on 
the  high  banks  of  the  Wissahickon  and  Delaware,  and 
others  in  hastily  erected  huts. 

Thus  the  colony  rapidly  increased  in  numbers,  and  if 
the  supposition  be  correct  that  the  German  population, 
in  1742  about  100,000,  formed  the  third  part,  then  the 
whole  population  of  Pennsylvania  in  1740  may  have  been 
nearly  300,000  souls.  Among  those  of  English  descent 
the  Quakers  at  first  predominated.  Subsequently  the 
Episcopalians  and  Presbyterians  gained  in  number  and 
influence,  especially  in  the  larger  towns. 

2.   THE  SETTLEMENTS  OF  THE  GERMANS  IN  PENNSYLVANIA. 

It  is  not  our  intention  nor  are  we  able  distincriy  to 
point  out  all  the  different  companies  of  Germans,  who 
from  i682  toi74i  settled  in  Pennsylvania.^  Though  many 
came  for  conscience'  sake,  others  came  to  improve  their 
temporal  condition,  and  it  may  be  well  supposed  that 
not  nearly  all,  who  finally  made  a  permanent  settlement  in 
Pennsylvania,  were  led  thither  by  a  settled  plan.  How- 
ever, the  first  impulse  to  emigration,  the  first  invitations 
to  settle  in  North  America  came  from  Penn,  who 
had  some  interest  in  West  Jersey  lands  before  he  ob- 
tained the  Charter  of^Pennsylvania.  Well  known  in 
Germany,  he  had  learned  to  esteem  the  people,  and,  in 
1677  and  1678,  when  traveling  along  the  Rhine  and  in 


5  I.  Daniel  Rupjj's  Collection  of  30,000  Names  of  Immigrants  in  Pennsyl- 
vania. 1727-1776. 


OF  THE  (GERMANS   IN  PENNSYLVANIA. 


15 


Westphalia  and  Franconia,  both  by  his  letters  to  the 
governments  and  by  his  enthusiastic  addresses  to  the  peo- 
ple on  Christian  charity  and  benevolence,  he  had  created 
more  than  a  mere  passing  sensation.  His  words  soon 
led  to  actions. 

In  1682  the  "  Frankfort  Land  Company"  was  formed 
by  ten  gentlemen  of  note,  mostly  Mennonites,  living  in 
Frankfort-on-the-Main.  The  object  of  this  company 
was  to  procure  an  asylum  in  Pennsylvania  for  their 
friends  and  religious  associates.  In  j^683,  August  20, 
one  of  the  leaders  of  this  company,  F.  Daniel  Pastorius, 
arrived  on  the  shores  of  the  Delaware  with  twenty  Ger- 
man and  Dutch  families,  and  they  were  soon  followed  by 
others.  They  bought  nearly  28,000  acres  of  land  from 
Penn,  the  Germantown  and  the  Manatauny  patent,  and 
in_i685,  October  24,  Germantown  was  laid  out,  and  in 
1689  incorporated  by  the  Assembly,  the  first  German 
town  in  Pennsylvania. 

The  comparatively  small  number  of  German  immi- 
grants, which,  however,  gradually  increased,  was  in  1709 
followed  by  an  emigration  eii  masse.  The  continual  wars 
on  the  continent  of  Europe,  scarcity  of  provisions  causing 
an  actual  famine,  and  above  all  the  religious  oppression 
of  the  cfifferent  governments  in  connection  with  repeated 
changes  in  the  confession  of  faith,  especially  in  the  Pala- 
tinate, awakened  among  the  masses  a  desire  for  the  land 
of  liberty.  The  distress  seemed  to  have  reached  its 
climax  in  the  dreadful  Winter  of  i  709,  when  thousands 
died  of  cold  and  starvation.  The  invitation  of  Queen  Anne 
of  England,  promising  free  transportation  to  America 
and  good  land  without  price,  was  therefore  joyfully  ac- 
cepted, and  in  a  short  time  no  less  than  30,000  Germans 
had  left  their  native  places,  relying  on  the  promise  of  the 
British  Queen.  So  many  had  not  been  expected.  And 
though  the  first-comers  were  well  provided  for  both  with 


i6 


RELIGIOUS  AND   MORAL  CONDITION 


provisions  and  farming  utensils — the  Queen  visiting  them 
in  person  ;  and  though  many  Christian  inhabitants  of 
London  provided  great  numbers  with  food  and  blankets, 
still  there  were  thousands  for  whom  no  provision  had 
been  made,  who,  being  strangers  in  a  foreign  land,  had  to 
go  begging  through  the  streets  of  London,  while  their 
wives  and  children  lay  almost  naked  and.  starving  on 
Blackmoor.  Many  were  even  beaten  or  otherwise 
maltreated  by  the  unfeeling  populace  of  London.  At 
last,  when  the  famishing  multitudes  began  to  disperse 
over  the  country  and  fears  were  aroused,  govern- 
ment took  the  matter  in  hand.  Seven  thousand,  and 
amongst  these  especially  the  Roman  Catholics,  3,584  in 
number,  with  their  priest,  were  sent  back  to  Germany. 
About  4,000  were  taken  to  Ireland  to  settle  some  waste 
lands  in  county  Limerick,  and  of  the  remaining  20,000 
hardly  one-half  were  in  17 10  taken  to  America  and 
scattered  in  the  different  British  colonies,  while  many 
perished  in  England  or  at  sea. 

About  5,000  came  in  ten  ships  with  Governor  Hunter 
of  New  York,  arriving  therejune  10,  1710,  part  of  whom 
immediately  went  to  Germantown,  while  the  rest  founded 
several  German  villages  on  the  Hudson,  as  Rhine- 
beck,  Ancram,  Palatine  Town  or  the  Camp,  New 
Paltz,  Germantown  or  the  East  Camp,  and  the  German 
Flats.  Though  the  Oueen  had  promised  them  a 
tract  of  land,"  "  to  be  granted  for  the  maintenance  of 
Lutheran  parish  schools  and  ministers  for  the  Germans, 
who  either  had  setded  or  who  should  hereafter  settle  in 
the  neighborhood  of  the  river  Hudson,"  this  grant  was 
wrested  from  them  under  various  pretenses,'  and  the 
oppressions  of  New  York  land-owners  obliged  2,000 
Germans  to  remove  in  17 14  to  Albany,  Beaverdam, 
Schenectady  and  other  places. 

Hazelius'  History  of  Lutheran  Church,  p.  25. 


OF  THE  OERMAXS   IN    I'ENNSVI.VANI A. 


>7 


About  one  hundred  and  fifty  families  determined  to 
remove  to  Schoharie,  a  place  about  forty  miles  to 
the  west  of  Albany.  They,  therefore,  sent  deputies 
to  the  land  of  the  Maquas  to  consult  with  the  Indians 
about  it,  who  allowed  them  to  occupy  Schoharie.  For 
the  Indian  deputies,  who  were  in  England  at  the  time  the 
German  people  were  lying  in  tents  on  Blackmoor, 
had  presented  Schoharie  to  Queen  Anne  that  she 
might  settle  these  people  upon  it.  Indian  guides 
were  sent  to  show  the  Germans  where  Schoharie  was. 
John  Conrad  Weiser,  father  of  the  well-known  Indian 
interpreter,  Conrad  Weiser,  was  the  first  of  the  German 
deputies,  and  left  his  son  Conrad,  then  seventeen  years 
old,  with  an  Indian  chief  to  learn  the  Maqua  language 
during  the  Winter.^ 

In  November,  1713,  when  the  deputies  had  returned 
from  the  Maqua  country,  these  one  hundred  and  fifty 
families  removed  from  Livingston  Manor  to  Albany  and 
Schenectady,  so  as  to  be  able  to  move  in  the  Spring  to 
Schoharie.  Bread  was  very  dear,  but  the  people  worked 
very  hard  for  a  living,  and  were  kindly  assisted  by  many 
of  the  older  settlers.  In  the  Spring  of  17 14  they 
removed  from  Schenectady  to  Schoharie,  in  great 
poverty.  Borrowing  horses  and  cows,  plows  and  har- 
ness wherever  they'  could,  they  made  common  stock, 
and  broke  up  jointly  so  much  land,  that  they  raised 
nearly  enough  corn  for  their  own  consumption  the 
following  year.  But  this  year  they  suffered  much  from 
hunger,  and  made  many  meals  on  the  wild  potatoes  and 
ground  beans  which  grew  in  great  abundance  at  that  place. 
When  they  wanted  flour  they  had  to  travel  thirty- 
five  to  forty  miles  to  get  it,  and  then  had  to  borrow 
it  on  credit.    They  would  get  a  bushel  of  wheat  here,  a 

'  Collections  of  Historical  Society  of  Pennsylvania,  Vol.  I,  p.  2,  et  seq. 
Conrad  Weiser's  f'amily  Register. 


1 8  RELIGIOUS  AND  MORAL  CONDITION 

couple  at  another  place,  and  were  often  absent  from 
home  three  or  four  days  before  they  could  reach  their 
suffering  wives  and  children,  who  were  crying  for  bread. 

The  people  had  settled  in  seven  villages,  in  which  they 
lived  peaceably  for  several  years  without  preachers  or 
magistrates.  Each  one  did  as  he  thought  proper.  But 
as  they  had  taken  possession'  of  the  land  without  in- 
forming the  Governor  of  New  York,  they  were  soon  ex- 
posed to  new  trials  and  hardships  ;  for  Governor  Hunter, 
after  letting  them  know  his  dissatisfaction,  sold  the  land 
to  seven  rich  merchants,  four  of  whom  lived  in  Albany, 
the  other  three  in  New  York. 

Upon  this  a  great  uproar  arose  both  in  Schoharie  and 
Albany,  because  many  in  Albany  wished  the  poor 
people  to  retain  their  lands.  The  people  of  Schoharie 
divided  into  two  parties  ;  the  stronger  wished  to 
keep  the  land,  and,  therefore,  sent  deputies  to  England 
to  obtain  a  grant  asking  not  only  for  Schoharie,  but 
for  more  land  in  addition.  But  their  plans  did  not 
succeed  according  to  their  wishes.  The  deputies  had 
to  leave  secretly,  and  embarked  at  Philadelphia  in  1718. 
As  soon  as  they  got  to  sea  they  fell  into  the  hands  of 
pirates,  who  robbed  them  as  well  as  the  crew  of  their 
money,  but  then  let  them  free.  The  ship  had  to  put 
into  Boston  to  purchase  provisions  for  the  crew  and 
passengers,  in  place  of  those  taken  by  the  pirates. 
When  they  reached  England  they  found  times  had 
changed,  and  that  Queen  Anne  was  no  longer  on 
the  throne.  However  they  found  some  of  the  old 
friends  and  advocates  of  the  Germans  among  whom 
were  the  Chaplains  at  the  King's  German  Chapel, 
Messrs.  Bohn  and  Roberts,  who  did  all  in  their  power 
to  help  them. 

The  affairs  of  the  deputies  finally  reached  the  Lord 
Commissioners  of  Trade  and  Plantations,  and  the  Gov- 


OF  THE  (GERMANS   IN  PENNSYLVANIA. 


19 


ernor  of  New  York,  Robert  Hunter,  was  recalled. 
Meanwhile  the  deputies  became  involved  in  debts  ; 
one  of  them,  becoming  homesick,  embarked  for  New 
York  and  died  at  sea.  The  other  two  were  thrown  into 
prison.  They  wrote  promptly  for  money,  but,  owing  to 
the  ignorance  and  carelessness  of  the  persons  whose 
duty  it  was  to  transmit  what  the  people  had  collected, 
it  reached  England  very  slowly.  Meanwhile  Robert 
Hunter,  having  arrived  in  England,  had  arranged  the 
sale  of  the  Schoharie  lands  in  his  own  way  before  the 
Board  of  Trade  and  Plantations.  The  opposite  party 
was  in  prison  without  friends  or  money.  Finally,  when 
a  bill  of  exchange  for  £-]o  arrived,  they  were  released 
from  prison.  Hereupon  they  petitioned  anew,  and  finally 
obtained  an  order  addressed  to  the  newly-appointed 
Governor  of  New  York,  William  Burnet,  to  grant  vacant 
lands  to  the  Germans  who  had  been  sent  to  New  York 
by  Queen  Anne. 

Towards  the  end  of  the  year  1720  William  Burnet 
arrived  in  New  York,  and  soon  after  J.  Conrad  Weiser 
presented  a  petition  in  behalf  of  the  Germans.  The 
Governor  appeared  friendly,  and  stated  what  kind  of  an 
order  from  the  Lords  of  Trade  and  Plantations  he  had 
brought  with  him,  with  which  he  would  comply,  but  that 
their  deputies  yet  in  England  were  not  content  with  the 
decision,  though  they  could  get  nothing  more  done. 

After  the  return  of  the  deputies  in  1723  Governor 
Burnet  gave  patents  for  land  to  the  few  who  were  willing 
to  setde  in  the  Maqua  country,  namely,  in  .Stone  Arabia, 
and  above  the  Mohawk  Falls,  where  they  founded  Cana- 
joharie,  Litde  Falls,  etc.  The  majority  resolved  to  move 
into  Pennsylvania,  whither  they  had  been  invited  by  Gov- 
ernor William  Keith, ^  who,  it  is  said,  had  at  that  time  an 


*  Letters  of  James  Logan. 


20 


KELIC.IOUS  AND  MORAL  CONDITION 


idea  of  forming  an  independent  province  in  the  West,  to 
be  supported  by  his  friends,  the  Palatines  and  Irish  ;  for 
his  chief  popularity  at  that  time  was  with  these  elements 
of  the  population. 

Many  of  the  Germans  in  Schoharie  united  and  cut  a 
road  through  the  forest  to  the  Susquehanna  River,  car-' 
ried  their  goods  there,  made  canoes,  and  floated  down 
the  river  to  the  mouth  of  Swatara  Creek,  driving  their 
cattle  overland.  Going  up  the  creek  they  found  suit- 
able places  in  Tulpehoken.  and  here  began  a  settlement 

Others  followed  this  party  and  settled  here,  without 
the  permission  of  the  Proprietary  of  Pennsylvania  or  his 
Commissioners  and  also  against  the  consent  of  the 
Indians,  from  whom  the  land  was  not  purchased  till  173a. 
As  their  nearest  white  neighbors  lived  thirty  miles  off, 
they  had  to  contend  with  many  hardships.  There  was 
no  one  to  govern  them  —  each  one  did  as  he  pleased. 
In  1729  Conrad  Weiser,  afterwards  well  known  as  an 
Indian  interpreter,  removed  to  the  neighborhood  of  the 
jjresent  Womelsdorf,  and  soon  became  a  man  of  influ- 
ence among  the  Palatines  in  Tulpehoken,  Heidelberg, 
Mill  Creek,  etc. 

Their  numbers  steadily  increased.  In  17 19  Jonathan 
Dickinson  remarks  :  "  We  are  daily  expecting  ships  from 
London  which  bring  over  Palatines,  in  number  about  six 
or  seven  thousand.  We  have  a  parcel  who  came  out 
about  Ave  years  ago,  who  purchased  land  about  sixty 
miles  west  of  Philadelphia  and  prove  quiet  and  indus- 
trious. This  is  besides  our  common  supply  from  Wales 
and  England.  Our  friends  do  increase  mightily,  and  a 
great  people  there  is  in  the  wilderness,  which  is  fast 
becoming  a  fruitful  field. 


'Rupp's  History  of  Northampton  County,  p.  7. 


OF  THE  CERMANS   IN  PENNSYLVANIA. 


The  great  influx  of  Germans  very  soon  roused  the 
fears  of  the  EngHsh  colonists.  It  appears  from  a  letter, 
written  in  1725  by  James  Logan,  afterwards  Governor  of 
Pennsylvania,  that  many  of  the  Germans  were  not 
over-scrupulous  in  their  compliance  with  the  regulations 
of  the  Land  Office.  He  says  :  "  They  come  in  in 
crowds,  and  as  bold,  indigent  strangers  froni  Germany, 
where  many  of  them  have  been  soldiers.  All  these  go 
to  the  best  vacant  tracts,  and  seize  upon  them  as  places 
of  common  spoil."  He  says,  they  rarely  approach  him 
on  their  arrival  to  propose  to  purchase  ;  and  when  they 
are  challenged  for  their  right  of  occupancy,  they  allege 
it  was  published  in  Europe  that  we  wanted  and  solicited 
colonists,  and  had  a  superabundance  of  land,  and, 
therefore,  they  had  come  without  the  means  to  pay. 
Many  of  them,  he  states,  are  a  surly  people,  divers  of  them 
Papists  ;  the  men  well  armed,  and  as  a  body,  a  warlike, 
morose  race. 

In  1727,  he  states,  that  six  thousand  Germans  more 
are  expected,  and  also  many  settlers  from  Ireland,  and 
these  migrations,  he  hopes,  may  be  prevented  in  future 
by  Act  of  Parliament,  else  he  fears  those  colonies  will  be 
in  timeJost  to  the  Crown. 

In  1729,  he  speaks  of  being  glad  to  observe  the  influx 
of  strangers  as  likely  to  attract  the  interference  of  Par- 
liament ;  for  truly,  says  he,  they  have  danger  to  appre- 
hend for  a  country  where  not  even  a  militia  exists  for 
government  support.  To  arrest  in  some  degree  their 
arrival,  the  Assembly  passed  a  tax  of  twenty  shillings  a 
head  on  newly-arrived  servants. 

These  extracts  plainly  show  that  the  increasing  number 
and  prosperity  of  the  Germans  in  Pennsylvania  were 
watched  with  great  jealousy  on  the  part  of  the  English 
colonists. 


22 


RELIGIOUS  AND   MORAL  CONDITION 


3.    MORAL  AND   RELIGIOUS  STATE  OF  THE  GERMANS  IN 
PENNSYLVANIA,    MORE  ESPECIALLY  OF  THE 
LUTHERANS. 

The  political  history  of  Pennsylvania  during  the  early 
part  of  the  last  century  records  a  continual  strife 
between  the  people  and  the  government  of  the  Proprie- 
taries, in  which  the  German  settlers  more  or  less 
participated.  Having  escaped  the  political  tyranny  of 
their  fatherland  and  the  oppression  of  their  former  rulers, 
they  were  not  willing  quietly  to  silbmit  to  the  dictates  of 
those,  whose  language  they  could  not  understand.  The 
idea  of  forming  German  communities  and  even  German 
states  in  the  land  of  promise  was  the  sincere  desire  of 
many,  and  this  idea  might  no  doubt  at  that  time  have 
become  a  reality,  if  there  had  been  more  harmony.  But 
this  was  wanting. 

Though  jealously  watching  the  progress  of  their 
English  neighbors,  and  obstinately  resisting  the  influences 
of  the  English  spirit,  they  were  no  less  suspicious  of 
each  other.  Prejudices  brought  along  from  the  Old 
World  were  not  so  easily  laid  aside,  even  amid 
very  different  outward  circumstances  of  life,  more 
especially  as  the  majority  of  the  German  settlers 
belonged  to  those  classes  which  had  been  oppressed 
and  down-trodden  for  centuries,  and  were,  therefore, 
more  distrustful  and  sensitive  than  the  more  educated 
classes  would  have  been.  But  this  very  distrust,  which 
prevented  a  hearty  co-operation,  united  them  in  opposing 
and  resisting  the  aristocratic  movements  of  the  English 
party.  The  English  or  ^Gendemen's  party"  was  stren- 
uously opposed  by  the  "  Freeman's  party,"  consisting 
mostly  of  the  Quakers  or  Friends  and  the  Germans.'"  A 
manuscript    pamphlet    in    the    Philadelphia  Library, 

Kiipp's  History  of  Northampton  County,  p.  10. 


OK  THK  GERMANS   IN  PENNSYLVANIA. 


supposed  to  have  been  written  by  Samuel  Wharton 
in  1755.  shows  his  ideas  of  passing  events,  saying 
"that  the  party  on  the  side  of  the  Friends  derived  much 
of  their  influence  over  the  Germans  through  the  aid  of 
Christopher  Sauer  in  Germantown,  who  since  1729  pub- 
Hshed  a  German  paper — Der  Pemisylvanisch  Deutsche 
Berichter — which,  being  much  read  by  that  people, 
influenced  them  to  the  side  of  the  Friends,  and  hostile  to 
the  Governor  and  Council.  All  who  are  not  of  their 
party,  they  call  'Governor's  men,'  and  themselves  they 
deem  strong  enough  to  make  the  country  their  own."" 

The  anarchical  political  condition  of  the  province 
necessarily  had  an  influence  on  the  moral  and  religious 
state  of  the  people.  Hence  it  is  not  surprising  that 
irreligion  and  indifference  to  all  forms  of  public  worship 
prevailed  to  a  fearful  extent.  Though  there  were  many 
who  had  emigrated  to  Pennsylvania  for  conscience'  sake 
to  enjoy  religious  liberty  (for  instance,  the  Mennonites, 
Dunkers,  Schwenkfelders,  and  the  Lutherans  and  German 
Reformed  from  the  Palatinate),  still  these  were  by  no 
means  the  majority.  Much  larger  was  the  number  of 
those  who,  in  order  to  escape  political  oppression  or  for 
the  pur4Dose  of  acquiring  riches,  had  embarked  for  the 
New  World,  leaving  in  the  Old  also  their  old  faith 
and  whatever  they  may  have  had  of  the  forms  of  religion. 
In  their  new  homes  they  found  no  mjnisters,  no  school- 
masters of  the  German  tongue,  and  English  teachers  and 
preachers  they  did  not  care  for.  The  few  preachers,  who 
in  1 710  had  accompanied  the  large  numbers  of  emigrants, 
had  gradually  found  their  graves  in  the  western  wilds,  or  if 
yet  living,  their  influence  on  new-comers  was  very  slight. 
There  were  thousands,  who,  educated  in  Germany  as 
Lutherans,  but  now  scattered  about  in  the  forest  wilds  of 

"  Compare  Loh's  Geschichte  der  Deutschen,  p.  84-91. 


24 


RELIGIOUS  AND   MORAL  CONDITION 


Pennsylvania,  never  saw  a  church,  nor  cared  for  it. 
Many  were  so  utterly  indifferent  to  all  religion,  that 
it  became  proverbial  to  say  of  those,  who  cared  nothing 
for  God  or  His  Word,  that  they  belonged  to  the 
"  Pennsylvania  Church.""'  Many  married  people,  nomi- 
nally Lutherans,  had  never  been  baptized,  the  same  being 
true  of  their  grown  up  sons  and  daughters. 

"If  it  had  continued  thus  for  some  years  longer," 
Muhlenberg  said  in  1743,  "our  poor  Lutherans  would 
have  been  scattered  or  turned  into  heathenism.  Nu- 
merous sects  and  opinions  fill  the  country.""' 

In  another  letter  he  describes  the  state  of  religion  in 
the  country  as  follows  :  "  Atheists,  Deists  and  Naturalists 
are  to  be  met  with  everywhere  ;  in  short,  there  is  no  sect 
in  the  world  which  has  not  followers  here.  You  meet 
with  persons  from  almost  every  nation  in  the  world. 
Those  that  are  not  tolerated  in  Europe  find  a  refuge 
here.  God  and  His  Word  are  openly  blasphemed. 
Here  there  are  thousands,  who  by  birth,  education  and 
confirmation  ought  to  belong  to  the  Lutheran  Church, 
but  they  are  scattered  to  the  four  winds  of  heaven.  The 
spiritual  state  of  our  poor  Lutheran  people  is  so  wretched, 
that  even  with  tears  of  blood  it  could  not  be  bewailed 
enough.  The  young  people  have  grown  up  without 
instruction  and  without  knowledge  of  religion,  and  are 
turning  into  heathenism.  Thus  I  found  it,  when  I 
arrived  in  Philadelphia."''' 

And  really  the  religious  arrangements  of  the  Lutherans, 
the  most  numerous  German  denomination,  were  as  poor 
and  miserable  as  they  possibly  could  be.  Prior  to  1730 
hardly  anything  seemed  to  have  been  done  for  the 
religious  wants  of  those  Germans  who  had  setded  in 

Spangenberg's  Life  of  Zinzcndoi  f,  p.  1230. 
"  Hallische  Nachrichten,  p.  16. 

Hazelius'  History  of  llic  American  Lutheran  Church,  p.  51. 


OF  THE  GERMANS  TN  PENNSYLVANIA. 


25 


Philadelphia  and  vicinity  for  ten  years  or  longer. 
Having-  been  accustomed  to  leave  to  the  respective 
political  governments  all  care  for  the  Church  and 
the  schools,  it  naturally  required  some  time  before  the 
Germans  learned  themselves  to  care  for  their  ecclesias- 
tical wants.  F'ar  different  it  was  among  the  neighboring 
Swedish  Lutherans,  who  since  1636  had  settled  along 
the  Delaware  in  New  Jersey,  and  since  1643  were  regu- 
larly supplied  with  ministers  from  Sweden.  One  of  these 
ministers,  Jacol^  Fal)ricius,'-  who  took  charge  of  the 
Swedish  Church  at  W'icacao  in  1677,  had  been  for 
eight  years  previous  the  German  Lutheran  pastor  in 
New  Amsterdam  (New  York),  where  a  Lutheran  con- 
gregation existed  since  1621,  and  the  first  church  had 
been  built  in  167 1. 

The  activity  of  these  Swedish  Lutheran  ministers, 
however,  did  not  extend  very  far,  there  never  being 
more  than  three  engaged  in  the  work  at  the  same  time. 
They  were  stationed  at  Wicacao  (now  ^outhwark,  Phila- 
delphia), at  Fort  Christina  (Delaware),  and  at  Racoon 
and  Penn's  Neck  (New  Jersey).  Nor  was  their  influ- 
ence very  great,  for  not  all  of  these  .Swedish  colonist 
preachers  were  men  of  sterling  character — some  being 
rather  too  much  inclined  to  go  to  the  nearest  tavern 
immediately  after  preaching  and  there  spend  the  rest  of 
the  Lord's  Day  in  drinking  and  frolicking  in  company 
with  their  parishioners. 

In  1727  a  very  large  number  of  Lutherans  came  to 
Pennsylvania  from  the  Palatinate,  from  Wiirtemberg, 
Darmstadt  and  other  parts  of  Germany  ;  and  though 
they  also  were  destitute  of  a  regular  ministry,  yet  there 
were  some  school-masters  and  other  good  men  among 
them,  who  occasionally  preached,  assisted  by  the  Swedish 


'5  VVinebrenner's  History  of  Denominations,  p.  324. 


26 


RELIGIOUS  AND   MORAL  CONDITION 


pastors.  Many  of  these  emigrants  brought  with  them 
the  spirit  of  true  piety  ;  they  also  brought  many  devo- 
tional books,  and  often,  for  mutual  edification,  read 
Arndt's  "True  Christianity,"  and  other  similar  works."*^ 
Churches  or  meeting-houses  were  as  yet  very  rare 
in  Pennsylvania.  One  of  the  oldest,  if  not  the  very 
oldest  church  of  the  German^  in  Pennsylvania,  was  a 
small  wooden  edifice  in  New  Hanover,  Montgomery 
County. 

In  1730  some  Lutherans  and  German  Reformed  in 
Philadelphia  rented  an  old  log  building  on  Arch  Street 
which  had  been  used  as  a  barn  or  a  carpenter-shop,  and 
assembled  there  occasionally  to  listen  to  the  reading  of 
a  printed  sermon  or  to  hear  a  short  address,  if  anybody 
present  was  willing  and  able  to  officiate.  For  a  time  a 
certain  J.  Caspar  Stiever  (or  Stoever),  whose  ordination, 
by  an  imposter  Schulz,  seems  very  suspicious,  acted  as 
minister.  Soon  afterwards  he  visited  Germany,  and  col- 
lected a  considerable  sum  of  money  in  aid  of  the  American 
Lutheran  churches,  part  of  which,  however,  was  expended 
for  the  purchase  of  a  plantation  and  negro  slaves  in  Madi- 
son County,  Virginia,  where  he  preached  for  a  time. 
Later  he  returned  to  Pennsylvania  and  made  disturbances 
in  Tulpehoken. 

In  I  734  we  find  the  name  of  J.  Chr.  Schulze  as  minister 
of  the  associate  congregations  of  Philadelphia,  New 
Providence  and  New  Hanover.  He  seems  not  to  have 
remained  for  any  considerable  length  of  time. 

Hence  the  applications,  addressed  already  in  1732 
to  Dr.  Ziegenhagen,  the  German  court-preacher  in 
London,  and  to  the  theological  faculties  of  Halle  and 
Tubingen,  to  send  suitable  men,  to  feed  them  with  the 
Bread  of  Life,  were  renewed  again  and  again. 


Winebrenner's  History  of  Denominations,  p.  326.  I  lallischc  Nachrirli- 
tcn,  p.  665. 


OF  THE   GERMANS  IN  PENNSYLVANIA. 


27 


"Living  in  a  land,"  they  said,  "in  which  divisions  in 
religious  opinions  are  ahiiost  countless,  being  destitute 
of  that  food  for  our  souls  which  we  need,  and  unable  to 
find  ways  and  means  in  our  own  community  to  supply 
our  wants,  we  pray  God  to  show  us  through  our  friends 
abroad  what  may  be  done  for  us.  The  great  body  of 
our  young  people,  bewildered  by  the  multitude  of 
opinions,  and  in  absolute  want  of  schools  and  religious 
instruction,  will  go  astray,  and  be  led  into  paths  of  error. 
The  Lord,  the  Searcher  of  hearts  and  the  Trier  of  the 
reins,  alone  knows  how  greatly  we  stand  in  need  of  the 
assistance  of  fellow  Christians,  and  that  in  asking  our 
friends  to  lift  collections  for  us — we  have  nothing  in  view 
but  the  honor  of  God  and  the  spiritual  welfare  and 
eternal  salvation  of  our  fellow-men.  We  do  not  ask  for 
such  contributions,  as  would  enable  us  to  build  stately 
edifices  and  temples  ;  no  !  we  shall  be  fully  satisfied  if  we 
can  obtain  sufficient  aid  to  erect  plain  places  of  worship 
in  different  parts  of  the  country,  where  we  may  meet  for 
prayer  and  praise,  and  for  the  religious  instruction  of 
our  youth.  And  we  trust  that  a  merciful  God  will  not 
forsake  us,  but  will  excite  the  hearts  of  our  fellow  Chris- 
tians to  assist  us  in  our  great  spiritual  distress,  and  that 
Your  Reverence  will  grant  us  that  aid  which  we  so  much 
need."'' 

Years  elapsed  and  these  touching  petitions  seemed 
to  have  been  uttered  in  vain,  partly  because  no  men 
could  be  found  at  the  time,  suitable  for  such  a  service  (as 
Dr.  Ziegenhagen  repeatedly  assured  Count  Zinzendorf'** 
in  1737),  pardy  because  no  certain  salary  could  be 
determined  upon. 

For  the  present  the  Halle  divines  merely  sent  a  supply 

Hazelius'  History,  p.  37. 

Zinzendqrfs  NatitrcIIe  Reflexionen,  p.  207.  Spangenberg's  Life  of  Zin- 
zcndorCp.  1360. 


RELIGIOUS  AND   MORAL  CONDITION 


of  Bibles,  Testaments,  hymn-books  and  prayer-books 
to  Philadelphia ;  and  fully  ten  years  elapsed  until  the 
desired  pastor  arrived  there. 

Another  Lutheran  congregation  had  been  formed  in 
Tulpehoken  by  those  Palatines  who  had  removed  thither 
from  Schoharie  in  1723.  They  also  had  no  setded  min- 
ister, but  occasionally,  at  least  once  a  year.  Pastor  Bern- 
hard  van  Dueren,  from  Schoharie,  came  over  to  baptize 
their  children  and  administer  the  Lord's  Supper.  Occa- 
sionally also  Pastor  Henkel,  from  Falkner  Swamp,  visited 
here  and  administered  the  Communion.  According  to 
his  advice  the  Palatines  in  1727  built  a  log  meeting-house, 
in  which  a  German  Reformed  minister,  Peter  Miller, 
preached  for  several  years,  after  1730,  and  also  Caspar 
Stiever  now  and  then.'' 

However,  these  Palatines,  accustomed  as  they  had 
been  to  regular  church  organizations  and  abhorring 
sectarianism  which  threatened  to  make  inroads  in 
their  settlements,  could  not  be  satisfied  with  this  state  of 
affairs,  and  desired  to  see  a  regularly  ordained  minister 
settled  in  their  midst  as  soon  as  possible.  They  there- 
fore applied  to  Pastor  Caspar  Leutbecker,  in  Skippach, 
who  had  been  ordained  in  London,  and  often  visited 
them,  and  by  his  advice  they  sent  a  call  to  a  minister  in 
Germany  in  1733.  He  accepted  the  call  and  the  Pala- 
tines set  about  building  a  parsonage,  under  Leutbecker's 
direction.  After  a  year's  time,  however,  it  was  ascer- 
tained that  the  new  minister  had  died  at  sea  on  his  voy- 
age from  Germany,  and  in  1734  the  Rev.  Caspar  Leut- 
becker was  appointed  and  accepted  the  call  as  minister 
of  the  Tulpehoken  church,  which  he  served  with  great 
faithfulness,  insisting  on  practical  Christianity,  and  observ- 
ing a  strict  conscientiousness  in  the  administration  of  the 
sacraments. 

">  Kirrhcnljuch  of  Tulpehoken,  in  the  I'cthleliem  Aichi\es. 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


29 


Having  refused  to  baptize  a  child,  whose  father  was 
intoxicated  when  making  the  request,  the  latter  went 
to  Caspar  Stiever,  who  at  that  time  stayed  in  Conestoga, 
and  had  the  child  baptized  by  him.  Stiever  made  use  of 
this  opportunity  to  gain  an  entrance  into  this  congrega- 
tion, and  at  last  succeeded  in  taking  possession  of  the 
church  and  keeping  Leutbecker  out  of  it.  After  much 
quarreling  and  strife  between  the  two  parties,  the  whole 
matter  was  referred  to  William  Webb,  of  Chester 
County,  one  of  the  attorneys'"  of  the  proprietor  of  this 
land  in  England,  by  whose  interposition  an  agreement 
was  made  September  i  5,  i  736,  according  to  which  Stiever 
was  permitted  to  preach  there  on  every  fourth  Sunday. 
But  he  did  not  care  much  for  this  arrangement.  Poinding 
the  church  door  locked,  he  did  not  break  the  lock,  but 
had  a  new  door  sawed  out  of  the  logs  and  kept  the  com- 
munion the  next  day.  Leutbecker,  peaceful,  old  and 
infirm,  patiently  suffered  this  outrageous  conduct  of  a 
brother  minister  and  at  last  avoided  the  church  altogether. 
But  even  in  the  parsonage  he  was  not  safe.  Not  only 
were  stones  thrown  into  his  window,  but  an  attempt  was 
even  made  to  demolish  his  home,  while  he  was  keeping  a 
meeting  there,  by  putting  some  wood  filled  with  gun- 
powder into  the  fire,  which,  however,  exploded  without 
doing  any  damage.  Leutbecker,  sick  and  wearied,  re- 
moved at  last  to  the  house  of  George  Loesch,  where  he 
died  in  1738.  Brother  Spangenberg,  who  had  accident- 
ally come  there  from  Skippach  shortly  before  his  death, 
held  his  funeral  service. 

Stiever  had  now  full  sway  in  this  congregation,  until 
Count  Zinzendorf  came  in  1 742  and  sent  another 
minister. 

The  above  narrative,  showing  the  anarchical  state  of 


=°  The  land — Manor  of  Plumton — containing  5165  acres,  belonged  to  John 
Page,  of  Austin  Friars,  London. 


30 


RELIGIOUS  AND  MORAL  CONDITION 


Pennsylvania  border-life  more  than  a  century  ago,  is  taken 
from  a  German  manuscript  entitled,  "Die  Confusion  von 
Tulpehoken,"  attested  before  Conrad  Weiser,  a  Justice 
of  the  Peace,  on  August  i6,  1742,  by  the  trustees  of  the 
Lutheran  Church  at  Tulpehoken/' 

A  third  Lutheran  congregation  we  find  at  Lancaster 
about  the  year  1730.  J.  C.  Schulze  and  C.  Stiever  vis- 
ited there  in  1731  and  1732.  In  later  years  some  of  the 
Swedish  ministers  paid  occasional  visits  there,  and  in 
the  name  of  this  congregation  applied  to  the  Archbishop 
of  Upsala,  in  Sweden,  for  an  ordained  German  minister. 
Meanwhile  old  Pastor  Valentine  Kraft  visited  here  occa- 
sionally. The  first  regular  Lutheran  minister  in  Lancas- 
ter was  Laurentius  Theophilus  Nyberg,  a  native  of 
Western  Cjothland  and  a  graduate  of  the  University  of 
Upsala.  Having  been  ordained  by  Archbishop  Jacob 
Benzelius,  he  arrived  in  Lancaster  in  i  743. 

4.      THE  (iERMAN  REFORMED. 

The  destitution  in  a  religious  point  of  view  and  the 
lack  of  the  means  of  grace  among  the  Reformed 
"  Kirchenleute  "  (church-people)  were  probably  as  great 
as  among  the  Lutherans,  though  they  may  claim  priority 
as  regards  the  age  of  the  first  congregation  in  Mont- 
gomery County.  The  greater  part  of  them  came  from 
the  Palatinate,  and  therefore  belonged  to  the  German  Re- 
formed Church.  While  in  New  York  and  New  England 
Dutch  Reformed  and  Scotch  Reformed  or  Presbyterian 
ministers,  sent  from  f^urope,  had  collected  and  organized 
congregations  more  than  one  hundred  years  before,  there 
were  thousands  of  the  German  Reformed  immigrants  of 
Pennsylvania  for  whose  spiritual  welfare  nobody  seemed 
to  care.    Without  churches,  without  schools,  without 

Printed  by  Franklin,  p.  8. 


OF  THE  GERMANS   IN  PENNSYLVANIA. 


3' 


ministers,  they  grew  up  in  ignorance  and  vice  :  and 
though  there  certainly  were  diUgent,  sober,  frugal  and 
industrious  people  among  them,  still  practical  religion 
and  vital  godliness  could  hardly  be  expected  of  those 
who  either  had  no  means  of  grace  at  all,  or,  even  when 
they  heard  an  occasional  sermon,  were  not  led  to  Christ, 
the  crucified  Saviour  of  the  world.  In  a  German  hymn 
written  in  i  745  the  following  description  is  given  of  the 
manner  of  preaching  prevalent  at  that  time  : 

A  great  deal  is  said  concerning  God's  might, 
But  still  the  hearts  are  covered  with  night. 
Concerning  God  none  can  have  a  true  notion, 
Until  he  perceive  by  Christ's  bitter  passion 
God  was  made  flesh. 

The  preachers  enlarge  on  morality  ; 
Of  Jesus  Christ  their  sermons  are  free, 
Except  on  Good  Friday — and  sometimes  in  Lent — 
-A.  great  deal  of  power  is  uselessly  spent 
Condemning  the  Jews.-- 

To  whom  these  lines  may  refer  more  particularly,  we 
are  of  course  unable  to  say.  but  have  reason  to  suppose, 
that  in  those  remote  times,  among  the  German  Reformed 
as  well  as  among  the  Lutherans,  there  were  worthless 
men,  who  dared  to  act  as  pastors  without  any  ecclesi- 
astical sanction  or  authority.    An  instance  of  this  kind 

~  We  have  attempted  a  free  translation  of  the  following  stanzas,  which, 
though  imperfect,  will  give  the  English  reader  some  idea  at  least  of  the 
quaint  poetry  of  one  hundred  and  ten  years  ago.  For  the  sake  of  those 
who  understand  German,  we  subjoin  the  original  : 

Man  redet  zwar  viel  von  dem  groszen  Gott, 
Und  bleibet  im  Herzen  steinkalt  und  todt ; 
Denn  kein  Mensch  kann  etwas  von  Gott  verstehen, 
Bis  man  lernt  aus  Jesu  Wunden  sehen 
Gott  war  im  Fleisch. 

Man  prediget  nichts  als  Sittenlehr', 
Und  von  dem  Herrn  Jesu  so  ungefahr ; 
Zu  Passionszeiten — in  den  Charwochen 
Thut  man  so  was  iiber  die  Juden  pochen, 
Wie  schlimm  sic  war'n. 


32 


RELIGIOUS  AND  MORAL  CONDITION 


we  find  mentioned  in  die  letters  of  Bishop  Cammer- 
hof  to  Count  Zinzendorf.  '^  There  was  a  Parson  Freymuth 
in  the  neighborhood  of  Minisink  beyond  the  Bhie 
Mountains  (now  Monroe  County),  who  for  several  years 
had  baptized  children,  married  people,  and  performed 
other  ministerial  acts,  alleging  that  he  had  been  regularly 
ordained.  After  the  Rev.  M.  Schlatter's  arrival  in  1746, 
being  convinced  by  him  that  his  former  ordination  had  no 
ecclesiastical  validity,  he  applied  to  the  Classis  of  Am- 
sterdam for  ordination,  which  recjuest  was  granted.  At 
the  same  time  he  received  an  order,  which  he  read  in 
public,  to  rebaptize  all  those  children  whom  he  had  bap- 
tized before,  because  they  were  not  properly  baptized. 
Some  submitted  ;  others  demanded  their  money  back, 
because  according  to  his  own  confession  they  had  not  re- 
ceived the  value  of  their  money.'''* 

The  oldest  German  Reformed  congregation  is  sup- 
posed to  be  that  at  Goshenhoppen  (Montgomery 
County),  which  was  organized  in  i-jiy.-^  The  Rev. 
Henry  Goetschy  is  mentioned  as  its  first  pastor,  but 
the  time  and  place  of  his  ordination  are  not  known.  So 
much,  however,  seems  certain,  that  he  was  the  first  who 
traversed  the  country  as  an  itinerant  preacher,  officiating 
from  time  to  time  in  Skippach,  Falkner  Swamp,  Saucon, 
Egypt,^^  Macungie,  Moselem,  Oley,  Bern  and  Tulpe- 
hoken,  his  circuit  extending  into  the  five  counties  of 
Montgomery,  Chester,  Berks,  Lehigh  and  Lebanon. 

In  1726  George  Michael  Weiss,"^  who  had  studied  in 

^3  Cammerhof  Epistola  Sexta,  1747. 

"Weil  er  ja  selbst  bekannt  habe,  dasz  seine  Waare  nicht  gut  gewesen." 
"5  Nevin's  History  of  Heidelberg  Catechism,  p.  106. 

'■^  In  1733  J.  H.  (iitschi  commenced  the  church-book  of  Egypt  (North 
Whitehall  Township,  Lehigh  County).  In  1734  Bdhm  baptized  the  first 
child  there.  In  1742  a  log  church  was  erected.  Jacob  Conrad  WLirt,  from 
Switzerland,  served  as  minister  a  short  time. 

^1  Chronicon  Ephratense,  p,  57.    Nevin,  p.  107. 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


33 


Heidelberg-  in  German)-,  arrived  in  Pennsylvania,  and 
preached  for  a  while  aniong  his  countr\-men  in  Philadel- 
phia. In  1730,  in  company  with  an  elder  named  Reif, 
he  visited  Holland  and  other  parts  of  Europe  in  order 
to  make  collections  in  aid  of  the  feeble  churches  in  Penn- 
sylvania. Great  interest  was  taken  in  their  mission, 
particularly  on  the  part  of  the  Church  of  Holland,  which 
was  now  led  in  fact  to  assume  a  sort  of  missionary  ma- 
ternal care  over  this  German  plantation  in  America.  By 
the  permission  of  the  Classis  of  Amsterdam^^  J.  P.  Bohm, 
formerly  school-master  in  the  Palatinate,  received  in  1729 
ordination  from  the  Dutch  Reformed  minister  of  New 
York,  and  preached  after  1730  in  the  log  meeting-house, 
rented  by  the  Lutherans  and  Reformed.  This  was  evi- 
dently the  first  "  gemeinschaftliche  Kirche"  (a  church  held 
in  common  by  two  denominations),  which  were  to  be 
met  with  ever)'where  among  the  German  congregations 
of  Pennsylvania,  much  to  the  detriment  of  the  real 
welfare  of  both  denominations. 

INIany  German  Reformed  had  also  settled  io  German- 
town,  whe.re  they  built  a  small  church  in  1733.  As  they 
could  not  obtain  the  services  of  an  ordained  minister,  a 
pious  mechanic,  John  Bechtel,  who  had  settled  there  in 
1726,  officiated  as  minister  for  more  than  sixteen  years, 
besides  maintaining  daily  morning  and  evening  meet- 


^  Schreiben  der  Amstt  rdammer  Classis  an  die  Hcrrn  ttnd  Bri'idervon  der 
Refoniiirten  Genuine  in  Pennsylvania. — Die  Classis  urtheilt,  dasz  alle 
Kirchenhandliingen  von  Herin  Bohm  als  gliltij^  anzueikennen  sind,  dasz  er 
aber  durch  einen  Pnedicanten  von  Neu  York  nach  kirchlicheni  Gebraiich  zu 
befestigen  (ordinieren)  sei ;  dasz  diese  Befestigung  aber  nicht  soil  fortgehen, 
bevor  und  ehe  der  bewuszte  Bohm  an  die  Herrn  Priedicanten  zu  Neu  York 
verklart  hat,  dasz  seine  Ehrwlirde  den  Heydelbergischen  Catechisnnis  und 
alle  die  Formularen  von  Einigkeit  annimbt,  umb  darnach  seinen  Dienst 
tiptilyk  zu  richten,  und  sich  unterwirft  der  kirchlichen  Ordnung  von  der 
Synode  zu  Dortregt."  J.  Hakker, 

Dep.  CI.  ad  res  ex  (eras. 

20  Junj,  ijsg. 


34 


RELIGIOUS  AND  MORAL  CONDITION 


ings  in  his  own  house.  Though  not  ordained,  he  had  a 
regular  call  and  a  written  confirmation  or  license  from  the 
University  in  Heidelberg. 

In  1730  another  minister,  John  Peter  Miller,  who  had 
studied  in  Heidelberg,  arrived  in  Tulpehoken,  where  he 
for  a  time  served  both  the  Lytheran  and  German  Re- 
formed congregations.  Having  undergone  an  examina- 
tion in  Philadelphia,  he  was  by  order  of  the  Scotch  Synod 
ordained  by  the  Presbyterian  ministers  Tennent,  An- 
drews, and  Boyd,  who  gave  him  a  very  honorable  testi- 
mony for  his  great  learning.''^  A  few  years  later,  in  1735, 
he  united  with  the  "Siebentager"  (Seventh-Day  Baptists) 
at  Ephrata,  and  died  as  Prior  of  their  monastery  in 
1796. 

His  university  friend,  John  Bartholomew  Rtiger,  also  a 
Palatine,  who  had  studied  in  Basel  and  Heidelberg,  fol- 
lowed him  to  America  in  1731  and  settled  in  Lancaster 
County,  where  he  served  several  German  Reformed 
congregations. 

Besides  these,  a  Pastor.  Dortius  (or  Peter  Henry 
Torschi),  who  had  settled  about  this  time  in  Bucks 
County,  is  mentioned  occasionally. 

These  are  all  the  German  Reformed  ministers,  whose 
names  we  have  been  able  to  ascertain,  and  even  if  there 
had  been  double  the  number,  they  would  not  have  sufficed 
to  supply  the  most  immediate  wants.  If  learned  men 
like  Miller  were  misled,  it  is  not  surprising  that  many 
others  of  lower  intellectual  power  and  less  firmly  estab- 

"There  is  lately  come  over  a  Palatine  candidate  of  the  ministry,  who 
havinj,^  applied  to  us  at  the  Synod  for  ordination,  'tis  left  to  three  ministers 
to  do  it.  He  is  an  extraordinary  person  for  sense  and  learning.  We  gave 
him  a  question  to  discuss  about  Justification,  and  he  answered  it  in  a  whole 
sheet  of  paper  in  a  very  notable  manner.  His  name  is  John  Peter  Miller, 
and  speaks  Latin  as  readily  as  we  do  our  vernacular  tongue,  and  so  does  the 
other,  Mr.  eh  "—Extract  from  a  letter  of  the  Rev.  fedidiah  Andrews, 
October  14,  1730. 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


35 


lished  in  the  faith,  were  led  astray  by  the  errorists  and 
sectarians  who  at  the  time  abounded  in  Pennsylvania. 

Though  the  Moravian  Brethren  had  not  much  inter- 
course with  most  of  these  errorists  and  sectarians,  still  the 
description  of  the  religious  condition  of  Pennsylvania  in 
1740  would  be  incomplete  without  glancing  at  them  also, 
more  especially  as  the  remnants  of  most  and  the  influence 
of  all  is  more  or  less  to  be  felt  in  the  eastern  counties 
of  Pennsylvania  to  the  present  day. 

5.   THE  MENNONITES. 

The  Mennonites^°  (or  Manisten,  as  they  are  generally 
called  in  Pennsylvania)  derive  their  name  from  Menno 
Simon,  a  monk  of  P"riedland,  who  died  in  1561.  After  a 
faithful  study  of  the  New  Testament,  he  renounced  his 
former  popish  views  in  1530,  and  embraced  the  doctrines 
of  Protestantism,  with  some  modifications  however,  of 
which  the  following  are  the  most  important : 

1.  Rejection  of  Infant  Baptism.  "All  penitent  be- 
lievers, who  by  faith,  regeneration  and  the  renewing  of 
the  Holy  Ghost  are  made  one  with  God  and  written  in 
heaven,  must  upon  their  scriptural  confession  of  faith 
and  reformation  of  life  be  baptized  with  water.  These 
alone  constitute  the  Church  of  Christ." 

2.  A  steady  refusal  to  take  a  judicial  oath,  or  to 
bear  arms  under  any  circumstances,  as  contrary  to 
the  distinct  commandments  of  Christ  (Matt.  5:  34,  35, 
39-44)- 

In  his  travels  through  the  northern  part  of  Germany 
amidst  trials  and  calamities  of  various  kinds,  Menno 
Simon  gained  many  adherents  and  founded  many  con- 
gregations, more  especially  along  the  river  Elbe.  After 


3"  VVinebienner's  History  of  Denominations,  p.  406. 


36 


RELIGIOUS  AND  MORAL  CONDITION 


his  death  and  being  exposed  to  many  persecutions,  they 
were  scattered  over  Germany,  Denmark,  Holland  and 
Switzerland,  and  became  very  numerous,  especially  in 
the  two  last-named  countries.  In  the  Netherlands  they 
were  left  undisturbed,  but  in  Switzerland  a  great  perse- 
cution arose  in  1650,  which  in^duced  many  to  flee  to  the 
Palatinate,  whence  in  1683  some  emigrated  to  Pennsyl- 
vania. Others  followed  in  1698  and  1708,  and  setded 
mostly  in  or  near  Germantown,  where  they  built  a  meet- 
ing-house in  - 1 708. 

The  rest  of  the  Swiss  refugees  prepared  about  this  time 
for  an  emigration  eji  masse  by  buying  from  William  Penn, 
for  five  hundred  pounds  sterling,  ten  thousand  acres  of 
land  on  the  Pequea  Creek,  then  Chester,  now  Lancas- 
ter County.  Led  thither  under  the  guidance  of  their 
Bishop,  Hans  Meylin,  they  settled  in  the  midst  of  the 
Mingo  or  Conestoga,  Pequea,  and  Shawanese  Indians. 
After  the  most  necessary  arrangements  had  been  made, 
they  sent  some  of  their  number  to  Germany  and 
Switzerland  to  bring  over  their  relatives  and  friends. 
Some  came  in  171 1,  the  greatest  number  in  171 7,  and 
others  followed  ten  years  later.  Before  1735  there  were 
five  hundred  Mennonite  families  in  the  present  Lancaster 
County.  Some  settlements  were  also  made  near  Skip- 
pach. 

As  a  body  the  Mennonites  did  not  belong  to  the  poor 
settlers;  almost  all  bringing  some  money  in  hand  and 
good  common  sense,  by  which  they  were  enabled  to 
make  a  judicious  selection  for  their  future  farms. 
Economy,  industry,  frugality,  simplicity  in  dress  and  in 
their  meeting-houses  are  to  the  present  day  the  character- 
istics of  their  descendants,  many  of  whom  live  on  the 
very  grounds  purchased  by  their  forefathers  one  hundred 
and  forty  years  ago.  They  have  become  very  rich 
farmers  and  enjoy  the  fat  of  the  land. 


OK  THE  (GERMANS  IN  PENNSYLVANIA. 


37 


6.   THE  TUNKERS. 

Of  much  later  origin  than  the  Mennonites  are  the 
Timkers^'  or  German  Baptists  (Die  Taufer),  who  also 
refuse  to  take  an  oath  or  to  bear  arms,  but  differ  from 
the'  former  in  the  manner  in  which  they  perform  baptism, 
viz.,  by  immersion  or  dipping  (Tunken).  They  have  no 
connection  whatever  with  the  Anabaptists,  however,  who 
originated  in  the  time  of  the  Reformation. 

The  founder  (Urstander)  of  this  sect  was  Alexander 
Mack,  a  native  of  Schriesheim,  near  Heidelberg,  in  the 
Palatinate.  In  1708  he  and  seven  others — all  pietistically 
awakened  souls,  but  quite  uneducated,  who  lived  in  or  near 
Schwarzenau,  one  of  the  hot-beds  of  fanaticism — cove- 
nanted together  to  study  the  New  Testament  carefully,  and 
to  be  governed  only  by  the  undisputed  precepts  of  Christ. 

"  On  a  close  and  diligent  search  of  the  Scriptures,  and 
a  careful  examination  of  the  authentic  history  of  the 
primitive  Christian  Church,  they  arrived  at  the  inevitable 
conclusion,  as  they  hopefully  believed,  that  the  apostles 
and  primitive  Christians  administered  the  ordinance  of 
baptism  to  believing  adults  only,  by  trine-immersion. 
And  in  conformity  with  this  custom,  they  now  resolved 
to  be  immersed  as  obedient  servants  of  their  Lord  and 
Master."    (Matt.  3  :  16.)-^^ 

"The  question  now  arose  :  Who  is  the  first  to  adjnin- 
ister  this  sacred  ordination  ?  None  of  them  as  yet  had 
been  immersed.  To  this  end,  one  of  their  number  visited, 
in  various  parts  of  Germany,  Mennonite  congregations, 
to  confer  with  their  ministers,  touching  the  ordinance  of 
baptism.  Many  of  the  Mennonites  admitted  that  this 
ordinance,  performed  by  immersion,  if  done  from  pure 


3'  Winebrenner's  History  of  Denominations,  p.  91  and  531,  et  scq. 
3-  Winebrenner's  History  of  Denominations.    Introduction  to  the  History 
of  the  River  Brethren,  p.  551. 


38 


RELIGIOUS  AND  MORAL  CONDITION 


motives  and  love  to  the  Saviour,  was  proper,  but  still 
maintained  that  if  administered  by  pouring  or  aspersion, 
it  was  equally  valid  ;  as  no  particular  mode  had  been  pre- 
scribed." 

"  Mack  and  his  consociates  did  not  concur  with  the  views 
of  the  Mennonites  on  this  subject ;  they  had  determined 
to  yield  to  their  convictions,  as  the  result  of  investigating 
the  Scriptures  and  historical  testimony.  It  was  by 
common  consent  agreed,  that  Mack  should  assume  the 
responsibility  of  baptizing  the  small  number  of  believers. 
However,  as  he  conceived  himself  still  unbaptized,  he 
declined  to  comply,  in  this  instance,  with  their  ardent 
wishes.  They  now  resolved  to  fast,  and  in  prayer  and 
supplication  to  the  throne  of  grace,  to  ask  God  for  direc- 
tions. As  did  the  eleven  (Acts  i  :  26),  they  now  cast 
lots  as  to  which  of  the  brethren  should  be  the  first 
baptizer.  Lots  were  accordingly  cast ;  and  he  upon  whom 
it  fell,  baptized  one  of  the  brethren.  The  baptized  one, 
now  baptized  him  by  whom  he  had  been  baptized,  and 
the  first  baptizer  then  baptized  the  others.  But  upon 
whom  the  lot  fell  to  baptize  first,  has  been  studiously 
concealed  to  this  day.  F"or  it  had  been  previously 
agreed  among  themselves,  never  to  disclose  the  name 
upon  whom  the  lot  should  fall."^^ 

However,  baptized  they  were,  early  one  morning,  in 
the  river  Eder,  near  Schwarzenau,  and  then  formed 
themselves  into  a  church,  choosing  Alexander  Mack  as 
their  minister.  Their  numbers  soon  increased  in  various 
parts  of  (Germany,  and  they  were  joined  by  men  of 
superior  intelligence,  as  John  Henry  Kalkloiser,  of 
Funkenthal,  Peter  Becker,  of  Dilsheim,  and  others. 

M  "  Sie  gaben,"  says  Mack,  "  aber  unter  einander  ihr  Wort  von  sich,  dasz  es 
Niemand  venathen  solltc,  welcherder  erste  Tiiufer  unter  ihnen  gewesen,  damit 
Niemand  Ursache  nehmen  miichte,  sie  irgend  nach  einem  Menschen  zu 
nennen,  weilan  sie  solche  Thorheit  schon  von  Paulo  an  den  Corinthern 
bestrafet  funden." 


OF  THE  GERMANS  IN  PENNSYLVANIA. 


Being  driven  away  by  persecutions,  many  went  to 
Holland,  and  thence  migrated  in  17  19  to  America,  where 
the  first  settlements  were  made  near  Germantown.  The 
last  followed  in  1 729,^'' and  thus  all  the  "Tunker  churches" 
of  America  sprang  from  the  small  church  of  Schwarzenau, 
which  commenced  with  eight  souls  in  1 708. 

The  most  active  and  most  influential  man  among  the 
first  settlers  was  Peter  Becker,  who  in  1723  was  chosen 
official  baptizer  of  the  church  of  Germantown.  In 
succeeding  years  he  collected  the  dispersed  brethren  in 
Lancaster  County  into-  a  distinct  society  at  Miihlbach 
(Mill  Creek).  Congregations  were  also  organized  under 
his  supervision  in  Skippach,  Falkner  Swamp,  Oley  and 
Conestoga. 

The  Tunkers  have  in  course  of  time  become  pretty 
numerous,  retaining  to  a  certain  degree  the  simplicity  of 
their  forefathers — commonly  wearing  long  beards,  and 
hence  called  "  Bartleute,"  and  paying  but  litde  attention 
to  education. 

At  an  early  period  they  lost  their  best  educated  men 
to  the  "  Siebentager."  Among  these  was  one  of  their 
teachers,  G.  A.  Martin,  who,  as  well  as  others,  character- 
ized the  founders  of  this  sect  as  uneducated  "Erz  Idioten 
und  Ignoranten  "  (ignorant  idiots). 

Zinzendorf.  however,  gave  them  in  1 742  a  more  hon- 
orable testimony  as  a  people  who  were  unenlightened, 
but  well-meaning  and  seriously  inclined. 


M  Im  Jahr  1729  ist  Alex.  Mack,  der  Urstander  der  Taufer,  sammt  den 
iibrigen  gedachter  Cemeinde,  von  Friesland  abgesetzl,  und  in  Pennsylvanien 
angekommen. 

"  Es  isteine  Versammliing  gottesfuichtiger,  ohne  Licht  nach  Gewissen 
handelnder,  ernstlicher,  und  um  deswillen  liebenswurdiger  Menschen.  So 
lange  sich  Kinder  Gottes  entschlieszen  kbnnen  unter  ihnen  zu  leben,  und 
Treue  an  ihnen  zu  beweisen,  so  sind  sie  gliicklich,  und  wir  vvollen  dabei 
denken,  dasz  nur  Christus  gepiedigt  wird."  —  BMingische  Saminlitngcn, 
11.,  p.  815. 


40 


RELIGIOUS  AND  MORAL  CONDITION 


7.  THE  siebenta(;er. 

One  of  the  most  remarkable  phenomena  in  the  Penn- 
sylvania sect-life  of  the  last  century,  is  the  rise  and  for  a 
time  astonishino^  progress  of  the  "  Siel^entager"  (the 
German  Se\enth-day  Baptists,  or  Sabbatarians)  — -jthe 
Protestant  monks  and  nuns, of  Ephrata  in  Lancaster 
County.  Some  of  their  wooden  buildings  with  their 
small  windows  and  narrow  cells  stand  to  the  present  day, 
a  monument  of  bygone  times.  We  would  hardly  believe 
that  an  order  of  Protestant  Friars,  adopting  the  most 
absurd  and  ridiculous  customs,  could  have  originated  in 
this  country  ;  much  less,  that  men  of  learning  and  superior 
intelligence  could  have  joined  such  an  order  and  sub- 
mitted to  the  most  arbitrary  rules,  if  two  members  of  this 
society  (Bros.  Lamech  and  Agrippa)  in  the  "  Chronicon 
Ephratense,"  which  was  printed  in  1786,  had  not  given  a 
circumstantial,  and  to  all  appearances,  faithful  narrative 
of  the  doings  and  the  times  of  Father  Friedsam. 

Father  Friedsam  Gottrecht  (Peaceable  Godright)  was 
the  assumed  monastic  name  of  John  Conrad  Beisel,  the 
founder  and  superintendent  (V'orsteher)  of  the  Spiritual 
Order  of  the  Hermits  of  Ephrata.  He  was  born  in  1690 
in  Eberbach  in  the  Palatinate,  where  his  father  was  a 
baker.  He  was  a  man  of  great  natural  abilities,  and 
though  of  very  limited  education,  of  a  very  lively  imagi- 
nation, which  often  seemed  to  gain  the  ascendency 
over  his  more  sober  judgment.  In  his  wanderings 
through  Germany  as  a  journeyman  baker,  he  succes- 
sively adopted  the  views  of  the  Pietists,  the  Inspired  and 
other  Separatists,  and  resolved  in  1720  to  emigrate  to 
Pennsylvania,  in  order  to  dedicate  his  life  to  God  in  con- 
templative solitude. 

Having  learned  the  weaver's  trade  with  a  Tunker, 
he  removed  in  1721  to  Conesto*ga  and  settled  near  Mill 
Creek.    In  1724,  P.  Becker  visited  this  neighborhood, 


(W  THE  CERMAXS   IX  I'KXXSVIAANIA. 


41 


baptizing-  nian\-,  amono-  them  also  Beisel,^'^  who  soon  after 
was  elected  minister  of  the  new  Tunker  conoreoation  of 
Conestoga.^' 

Conceiving  after  a  while  that  there  was  an  error  among 
the  Tunkers  in  the  observance  of  the  day  for  the  Sabbath 
— the  seventh  day  being  established  and  sanctified  b\-  the 
Lord — he  felt  it  his  duty  to  contend  for  the  observance 
of  that  day,  and  in  1728  published  a  pamphlet  on  this 
subject,  in  consequence  of  which  the  congregation 
at  Mill  Creek  adopted  the  seventh  da)-  for  public  wor- 
ship and  worked  on  Sunda)'s,  though  often  obliged  to 
pay  a  fine. 

In  the  same  year  Beisel  had  himself  re-baptized  by 
Brother  Amos,  thereby  returning  their  baptism  unto 
the  Tunkers.  This  action  increased  the  breach  between 
the  two  societies  of  Germantown  and  Conestoga.  which 
even  Alexander  Mack  was  not  able  to  heal. 

Meanwhile  Beisel's  congregation  increased  ;  men  and 
women  flocking  together  from  all  sides ;  even  married 
women  leaving  their  families^^  to  lead  "a  more  holy  life," 


3'  "Da  ist  auch  der  \'oisteher  von  seiner  c^cistlirlicn  Millie  lieninter- 
gestiegen,  hat  sich  vor  seincm  Kreund.  IV'ler  lierkcr,  ;4'eclcnnillii;4Ct,  uiul  isl 
also  denselben  Tag  von  ihm  nach  Apostdlischer  ()i  (lniin<;  iinters  W'asser  i^e- 
tauft  worden." — Chron.  Ep/inifoisr,  p.  21. 

'7  He  now  began  to  preach  :  "  Wobey  es  ihm  im  Anfang  nicht  crlaubt 
war,  eine  Bibel  zii  gebrauchen,  damit  nemlirh  das  Zeugnusz  ini  \'orlrag 
durch  biichstabliches  Wissen  nicht  geschwiicht  w  iirdc.  Scinen  \'orlrag  th;H 
er  anfiinglich  niit  verschlossenen  Aiigen,  und  das  hey  ciiicr  groscn  Menge 
Zuhorer ;  wann  er  aber  die  Augen  w  icdcr  aufihat,  so  warcn  die  nieisle 
wieder  fort,  als  die  des  Geistes  Scharfc  nirht  crtragcn  koniiten. 

"Wann  er  fiihlte,  dasz  Menschen  /.ugegen  waren,  wclrhc  suchten  scin 
Reden  in  die  Verniinfift  einzusacken,  ward  er  plotzlich  gclricbcn,  cine  seiner 
vorigen  Rede  gantz  entgegenlaiifende  Rede  zu  halten,  und  das  mit  ebenso 
wichtigem  Grund  als  die  vorige,  wodurch  die  Zuhorer  in  eine  H.  Confusion 
gesetzt  wurden.  *  *  *  \xn  Vortrag  war  er  zu  schnell,  wcil  er  deni  Geist 
muszte  nacheilen,  dabey  er  sich  oft  wehnig  uni  die  Regetn  der  Sj)rache 
bekiimmert  hat." — C/iron.  Ephratcnse,  pp.  25,  26. 

3*  As         the  wife  of  Christopher  Saner,  printer,  in-( lermnntown. 

3 


42 


RELIGIOUS  AND   MORAL  CONDITION 


which  induced  him  to  write  a  tract  against  matrimony, 
"the  penitentiary  of  carnal  men."'"' 

In  1732  he  suddenly  retired  from  the  settlement  and 
went  secretly  to  a  cell  on  the  banks  of  the  Cocalico,  which 
had  previously  been  occupied  by  one  Elimelech,  a  hermit. 
When  his  retreat  was  discovered,  some  of  his  adherents 
followed  him,  settling  around  him  in  solitary  cottages, 
antl  imitating  his  ascetic  mode  of  life.  In  1735  he  suc- 
ceeded in  gaining  over  the  young  German  Reformed 
minister  of  Tulpehocken,  John  Peter  Miller  who,  as 
Brother  Jabez,  became  his  ver)-  v  aluable  assistant.  Some 
Lutherans  also  were  for  a  time  led  awaj',  men  ex'en  like 
Conrad  Weiser;''°  and  a  few  years  later  some  of  the  prin- 
cipal teachers  of  theTunkers — H.  Kalkloeser,  Val.  Mack, 
and  John  Hildebrand — joined  the  followers  of  Father 
Friedsam. 

As  the  number  of  hermits  steadily  increased,  the  soli- 
tary life  was  in  1735  changed  into  that  of  a  conventicle, 

»  Die  Ehe  das  Zuchthau>  flcischlicher  Menschen.  1730. 

*°  "Conrad  Weiser  war  durch  schwere  Buszarbeit  bald  so  heruntergesetzt, 
und  liesz  seinen  Bard  wachsen,  dasz  ihn  fast  Niemand  kante ;  daneben  hat 
er  Gott  zu  Ehren  einen  Theil  seines  V'ermogens  freywillig  aufgeopfert  zur 
Auferbauung"  des  Klosters  Kedar.  Da  Conrad  Weiser  als  Dolmetscher  in 
den  Verhandlungen  mit  den  Indianern  iinentbehrlich  war,  kam  Gouverneur 
Thomas  selbst  mit  groszem  Gefolge  nach  Ephrata,  und  iDot  ihm  das  Amt  eines 
Friedens-Richters  an,  welches  er  mit  des  X'orstehers  Bewilligung  annahm. 
"Man  hat  ihn  noch  auf  der  Court  als  obersten  Richter  gesehen,  unter  der 
Krohne  sitzen  mit  seinem  gewohnlichen  Bard;  aber  endlich  hat  doch  sein 
Amt  so  viel  vermocht,  dasz  er  seinen  Brudern  ist  fremd  worden.  Den  ersten 
und  schwersten  Anstosz  hatte  er  an  seinen  vertrauten  Freund  dem  \'or- 
steher  selbst,  der  ihm  einmal  erzehlete,  er  seye  vor  einen  verstorbenen  Bruder 
in  den  Risz  getreten,  und  das  habe  ihm  das  Blut  aus  den  Nageln  getrieben  ; 
daraus  er  schlosz  der  Vorsteher  miisse  sich  vor  Christum  halten.  Auch  war 
ihm  sein  vieler  Aufenthalt  im  Schwestern-Konvent  verdachtig,  und  bewog 
ihn  einmal  zu  gerichtlicher  Untersuchung  gegen  ihn. 

"Spiiterhin  besuchte  er  einmal  seinen  alten  Freund,  P.  Miller  im  Lager. 
Bei  der  Gelegenheit  ward  ein  Liebesmahl  gehalten,  bei  wclchem  er  durch 
den  Gebrauch  des  heiligen  Sacraments  der  Gemeinschaft  im  Geist  wieder  1st 
eingeleibt  worden,  wiewohl  wir  seiner  Mutterkirche  gem  die  Ehre  lassen, 
dasz  sie  seinen  Leib  hat  eingeerndtet." —  Citron.  Kp/irafensf,  pp.  68  to  70. 


OF  THE  CERMANS   IN   PENNSVFA'AN  lA. 


43 


and  a  Monastic  Society  was  established.  Kedar.  the 
first  convent  for  the  sisters,  was  built  in  1735,  and 
Zion  in  i73(S  for  the  brethren.  The  habit  of  the  Ca}3Li- 
chins  or  Wdiite  b'riars  was  adopted  b)-  both  the  brethren 
and  sisters.  It  consisted  of  a  shirt,  trowsers  and  vest, 
with  a  long,  white  gown  or  cowl,  of  woolen  web  in  Winter 
and  of  linen  in  Summer.  That  of  the  sisters  differed  onl\- 
in  the  substitution  of  petticoats  for  trowsers,  and  in  some 
little  peculiarity  in  the  shape  of  the  cowl.  Monastic 
names  were  given  to  all  who  entered  the  cloister. 

In  1740  there  were  thirty-six  single  brethren  in  the 
cloister,  and  thirty-five  sisters  ;  and  at  one  time  the 
Society,  including  the  married  members  in  the  neighbor- 
hood, numbered  nearly  three  hundred. 

Though  Dr.  Fahnestock  maintains'''  "that  the  com- 
munity was  a  republic  in  which  all  stood  upon  perfect 
equality  and  freedom,''  still  it  is  evident  from  the  candid 
narrative  of  Brother  Lamech  in  the  "  Chronicon  Ephra- 
tense,"  that  Father  Friedsam  held  very  despotic  sway 
and  that  he  well  knew  how  to  gain  his  point  and  to  main- 
tain his  spiritual  power  as  long  as  he. lived. •'^ 


■"  Winebrenncr's  History  of  Denominntions,  p.  110. 

Wc  suljjoin  a  longer  extract  from  the  Clnoiticon  Ep  lira  ten  sc.  p.  i  lo  : 
W'lii  ^i^rist/ii  /ii-ii  Kin  hrii-Rciiinunil  iin  /.ai^i-r. 

"  Nachdemedic  Einsanien  im  Latter  in  ilire  Convcntc  waren  heimueljracht, 
fingen  die  Schiilcn  des  einsamcn  Lebens  an.  Da  kanicn  solrhe  Lectiones  \  or 
7.U  erlernen,  dasz  einem  oft  Hiiren  und  Schen  ist  vei'^antfcn.  Der  X'orsteher 
war  Taj^  und  Naclit  aiif  h'iiszL  n,  und  wt  r  scinci-  woUc  los/wcrden,  nuis/tc  des 
Nachts  seine  Thiir  x  ersclilicsen,  d.mn  cr  slund  uiitcr  dcni  I  )icnst  der  vier 
lebendigcn  'I  hicre,  welchc  Tag  und  N.u  ln  keine  l\nhe  haben.  .Also  w.ir  ini 
Lager  eine  bfst.iiidi.^c  I  lenuiiarbeitun.i;,  also  das/,  \\;inn  einer  nuv  dvvy  'Page 
abwesend  w.w,  er  em  f  remder  w  urde;  und  mus/te  sirh  liernacli  \\  ieder  niit 
viel  Miihe  in  das  Spiel  seliaften.  Keiner  wai'e  ini  St.uule  L;e\\esen,  uann  er 
auch  \  iel  Jahre  liiitte  ini  I.agcr  gew  ohnt.  eiiie  l  irhlige  llesc  In  eibung  \  deni 
Regiment  darinnen  /u  geben  ;  es  war  unliegreiflich,  und  dabey  \ or  der  \'cr- 
nunft  hochst  anstiisig.  Fallen  und  .\iiKtehen  \\e(  hselte  ininier  ab ;  wer 
heute  in  geistlicher  Hiih  sasz,  lag  niorgen  darnieder,  und  d.is  war  eine  un- 
\enneidliche  Sache.    Wem  der  \drsteher  seine  ( "lemeinsrhaft  gal),  der 


44 


RELIGIOUS  AND  MORAL  CONDITION 


Some  of  the  most  remarkable  men  of  this  curious 
society  were  Israel  Eckerlint^  and  Peter  Miller.  The 
former  of  these,  whose  monastic  name  was  Brother  Onesi- 
mus,  became  Prior  of  the  Brethren  s  Convent  in  1740 
and,  supported  by  Father  P^riedsam,  soon  gained  such 
authority,  that  his  word  was  supreme  law  and  every- 
body was  forced  to  submit  to  his  views.'"  Assisted  by  his 
own  brothers  he  endeavored  to  obtain  the  sole  control 
of  the  considerable  property  of  the  brotherhood  and 
by  trade  and  extension  of  their  worldly  business  to 
increase  the  power  and  the  influence  of  the  cloister.  A 
grist-mill,  saw-mill,  oil-mill,  fulling-mill,  and  even  a  paper- 
mill,  were  successively  erected,  and  other  still  larger 
buildings  were  planned.  A  convent-bell  was  ordered 
in  England,  which  was  afterwards  sold  to  the  Lutheran 
congregation  in  Lancaster/''  For  more  than  a  year 
Prior  Onesimus  had  undisputed  sway,  to  such  a  degree 
that  even  Father  P'riedsam  submitted  to  his  authority 
and  did  his  bidding.     But  after   a  while    the  latter 


schwebte  oben,  und  wem  er  sie  entzog,  der  sanck  wicder  unter  sich,  zu  Zeiten 
ins  fiinstere  Principium,  da  er  dann  vvurde  ans  Creutz  genagelt,  welche  Processe 
haufig  sind  vorgekommen.  Hier  war  der  gefahrliche  Pfosten,  wo  \  iele  seiner 
Nachfolger  in  Aergernusz  fielen. 

"  Er  war  in  seinem  Umgang  nicht  natiirlich,  und  die  nahe  um  ihn  waren, 
muszten  sich  auch  darnach  richten,  dahero  ihn  Niemand  mit  der  Selbheit 
fassen  konte.  Den  Gottesdienst  stellete  er  jn  der  iinbequamsten,  als  in  der 
Mitternachts-Zeit  an,  unci  liatic  snnderlichs  Vergniigen  im  Geist,  wann  er 
ihn  bis  an  den  Tag  ver/.iv^ci  n  koiuc. 

"  Besonders  driickte  der  I'rior  die  F)riider  durch  seine  Zankereien  in  den 
Nachtmatten  die  oft  der  Vorsteher  schliclneii  nnis/te. 

".So  unerbaulich  auch  diese  Dinge  klingcn,  so  nuisz  man  doch  gestehen, 
dasz  es  an  dem  wesentlichen  Theil  des  Gottesdiensts,  als  der  Creutzigung 
der  Natur,  nicht  gemangelt  hat ;  daruni  gedencken  wir  noch  derselben  sehgen 
Zeiten." 

"  Der  Prior  hat  die  Briiderschaft  in  solche  Sclaverey  gebracht,  dasz 
zwischen  einem  Zionitischen  Bruder  und  einem  Neger  nur  der  Unterschied 
gewesen,  dasz  dieser  schwartz  und  gezwungen,  jener  aber  weisz  und  freywillig 
ein  Sclav  gewesen." — Chron.  Ephratense. 

Rupp's  History  of  Lancaster  County,  p.  223. 


OF  THE  GKKMANS  IX   I'ENNSYLVANI A. 


45 


succeeded  in  winning  some  influential  members  over  to 
his  side  and  with  their  assistance  expelled  the  Eckerlings, 
who  in  I  744  removed  to  the  wilds  of  Virginia. 

Meanwhile  a  new  sisters'-house,  called  Sharon,  had 
been  erected,  which  is  standing  to  this  day,  and  in  i  746 
the  brothers'  house,  Bethania,  was  finished.  The  latter, 
being  three  stories  high,  contained  eight  large  rooms,  to 
each  of  which  belonged  six  or  eight  small  dormitories 
surrounding  the  larger  rooms,  barely  large  enough 
to  contain  the  sleeping  bench  with  a  billet  of  wood  for 
a  pillow,  a  closet  and  an  hour-glass. The  passages 
leading  to  the  cells  and  through  the  different  parts  of 
both  convents,  are  barely  wide  enough  to  admit  one 
person.  Altogether  these  buildings  present  a  very 
singular  appearance,  with  their  small  windows  of  only 
four  panes  of  glass,  and  the  outer  walls  entirely  covered 
with  shingles.  When  Bethania  was  in  course  of 
erection,  it  is  said,"*'  a  long  dispute  was  held  among  the 
brethren  concerning  the  length  of  the  house.  Some  con- 
tended that  it  ought  to  be  66  feet,  others  preferred 
99,  and  some  100  feet.  Those  in  favor  of  99  feet, 
considered  their  proposal  the  best,  "for,"  they  said,  "the 
circle  means  God,  and  the  stroke  signifies  man.  Now, 
in  66  God  is  placed  below  and  man  above  ;  in  100  man 
stands  before  God  ;  hence  99  is  preferable,  where  God 
stands  above  and  man  below."  This  anecdote,  which 
was  current  at  the  time,  is  certainly  characteristic,  point- 
ing out  the  spirit  of  this  society  and  the  eccentric  notions 
of  their  spiritual  father. 

The  hour  for  religious  worship  was,  for  a  long  time,  at 
midnight,  and  the  meeting  was  often  prolonged  till  day- 
break, when  ever)'  one  had  to  go  to  work  again.  At 
other  times  there  were  no  meetings  at  all,  "  in  order  that 

*5  Rupp's  History  of  Lancaster  County,  p.  213,  et  seq. 
Cammerhoff's  Epistola  IX,  written  in  November,  1747. 


46 


RELIGIOUS  AND   McmAL  CONDITION 


all  might  have  time  to  bring  into  practice,  what  they 
had  been  taught." 

A  great  deal  of  time  was  devoted  to  music  and  orna- 
mental writing  (Fractur-Schriften),  especially  by  the 
sisters,  antl  leather  Friedsam  was  himself  a  poet  and 
musical  composer,  tliough  of  a  very  peculiar  order.  In  the 
"Chronict)n  Hphratense"  there  are  long  essays  on  music, 
which  art'  as  strange  and  curious  as  e\'erything  else  con- 
nected with  this  singular  society. 

In  a  letter  of  a  tourist  during  the  proprietary  adminis- 
tration of  (io\'ern()r  Penn  the  following  is  said  concerning 
their  music,  which  was  set  in  tour,  six,  or  eight  parts  r"*^ 

"  The  counter-treble,  tenor  and  bass  were  all  sung  by 
women,  with  sweet,  shrill  and  small  voices,  but  with  a 
truth  and  e.xactness  in  time  and  intonation  that  was 
admirabk;.  The  performers  sat  with  their  heads  inclined, 
their  countenances  solemn  and  dejected,  their  faces  pale 
and  emaciated  from  their  manner  of  living,  the  clothing 
exceeding  white  and  cpiite  pictures(|ue,  and  their  music 
such  as  thrilled  to  the  very  soul.  I  almost  began  to 
think  m)  self  in  the  world  of  spirits,  and  that  the  objects 
before  me  were  ethereal." 

The  most  remarkable  of  the  female  members  of  the 
"  Camp  "  was  Mother  Marie  (daughter  of  1  )aniel  Eicher), 
the  prioress,  who  in  spite  of  all  intrigues  maintained  her 
authority  for  a  much  longer  period  than  any  of  the  priors 
of  the  brothers'  convent,  Peter  Miller  excepted.  Hut  at 
last  she  also  was  compelled  to  resign,  and  after  many 
years  of  solitary  penitential  life,  died,  in  1784.  Long 
before  her,  July  6,  i  768,  P"ather  P'riedsam  had  departed 
this  life,  well  stricken  in  years. ■'^^ 

"  Rupp's  History  of  I,ancaster  County,  p.  227. 

*'  The  following  inscription  we  read  on  his  grave-stone  ; 

Hier  ruhet  eine  Ausgeburl  der  Liebe  Ciottes 
FRIEDSAM, 


OK  THE  GERMANS  IN  PENNSYLVANIA. 


47 


His  faithful  assistant,  Prior  Jabez  (Peter  Miller),  man- 
aged the  spiritual  and  temporal  affairs  of  the  society  for 
nearl)-  thirty  years  longer  (he  died  in  i  796)  :  but.  although 
he  was  undoubtedly  a  man  of  much  greater  ability  than 
Conrad  Beisel.  still  during  his  administration  the  decline  of 
this  societ)-  became  more  and  more  perceptible.  And  this 
can  hardly  be  surprising,  as  the  whole  idea  of  a  monastic 
institution  of  the  Middle  Ages,  in  which  celibacy  and 
ascetic  exercises  were  considered  the  principal  virtues, 
was  too  little  in  accordance  with  the  views  of  the 
times,  especially  after  the  Revolutionar}-  War.  But  it 
is  surely  surprising,  that  such  a  society  could  spring  up 
in  Pennsylvania  one  hundred  and  twenty-five  years  ago, 
exist  for  nearly  fifty  years,  and  exert  no  inconsiderable 
influence  all  around.  This  fact  shows  only  too  plainly 
how  low  must  have  been  the  state  of  religious  and 
Christian  life  among  the  Germans  of  Pennsylvania  in 
general  and  how  much  they  needed  not  only  the  teaching 
of  the  Gospel,  but  also  practical  examples  of  true  evan- 
gelical godliness. 

Spangenberg  wrote  to  Count- Zinzendorf  in  1738  in 
reference  to  the  "Siebentager"^° :  "These  people  triumph 
now  ;  their  affairs  prosper.  Everybody  must  perceive 
that  they  have  .something  peculiar  in  their  external  exer- 
cises. They  sleep  neither  in  beds  nor  on  straw  ;  they 
eat  no  pork  ;  some  live  on  bread  and  water  only  ;  they 
wear  the  cowl  of  the  monks  ;  they  neither  buy  nor  sell  ; 
have  no  trades  to  earn  money  by  ;  some  live  separately, 

Ein  Einsamer,  nachmals  aber  geworden  ein  Anfiihrer,  Aufseher 
imd  Lehrer  der  Einsamen  und  Gemeine  Christi  in  und  um 
Ephrata.    Geboren  in  Eberbach  in  der  Pfalz,  genannt 
Conrad  Beisel;  entschlief  d.  6ten  Julius,  Anno  1768, 
seines  geistlichen  Alters  52  Jahr, 
aber  des  natiirlichen 
77  Jahr,  4  Monat. 
^  Risler's  Life  of  Spangenberg,  p.  149. 


48 


KELIGI(1i;s  AND  MORAL  CONDITION 


as  in  a  convent,  spending  their  time  in  watching  and 
fasting. 

"  If  I  had  never  heard  of  Diogenes  and  his  tub,  nor  of 
the  doings  of  the  Carthusian  monks,  I  also  might  be 
dazzled  b)'  them.  l)Ut  I  know  from  experience  that 
external  exercises  do  not  constitute  the  new  creature,  or 
produce  the  new  birth  ;  that  all  this  comes  by  grace  and 
through  grace.  Hence  I  can  only  look  upon  them 
sorrowfully,  for  they  make  their  works  holiness,  thereby 
hoping  to  merit  grace." 

8.  SEPARATISTS. 

Bksidks  the  larger  or  smaller  religious  societies  and 
communities,  there  were  in  the  hrst  part  of  the  last  cen- 
tury in  Penns)  ! vania  many  individuals  who,  in  Germany 
alread)-,  for  some  reason  or  other  had  separated  from 
the  Church,  and  were  utterly  opposed  to  any  and  every 
form  ()1  ecclesiastical  organization. 

Among  these  Separatists  there  were  some  honest  and 
sincere  seekers  of  the  truth,  as  for  instance  a  certain 
lickstein,^"  Spangenberg's  companion  on  his  journey 
from  Pennsylvania  to  Georgia  in  1737.  But  upon  the 
whole  their  condition  was  most  deplorable,  as  with- 
out any  fixed  principles,  they  agreed  only  in  one  point, 
namely,  to  disagree  with  and  to  oppose  all  other  religious 
associations  and  societies.  The  principal  food  for  this 
hatred  was  a  certain  book  written  in  1730  by  Andrew 
Gross,^'  a  well-known  Separatist  in  PVankfurt,  Germany, 
condemning  the  doctrine  and  constitution  of  the  Mora- 
vian Church,  which  was  much  read  in  Pennsylvania  at 
that  time,  and  influenced  men  like  Christopher  Sauer,  the 
printer  in  Germantown,  J.  H,  Schoenfeld  and  others  to 


5"  Spangenberg's  Life,  p.  140. 

5'  Biidingische  Sammlungen,  II,  pp.  817,  867. 


OF  THE  (GERMANS  IN  PENNSVLVANTA. 


49 


oppose  Zinzendorf  when  he  came  to  Pennsylvania  in 
1742. 

Some  of  these  Separatists  not  only  refused  to  be  con- 
nected with  any  Christian  denomination,  but.  impelled 
by  sectarian  fanaticism,  avoided  all  other  human 
society,  and  lived  as  hermits,  scattered  about  in  the 
woods,  and  exposed  to  constant  danger  from  the 
Indians ;  for  instance,  John  G.  S^efel,  the  traveling 
companion  of  Beisel,  who  died  in  Bethlehem  in  1745. 
Man)'  of  these  hermits  joined  the  Ephrata  cloister, 
or  went  farther  West,  into  the  wilds  where  no  white  men 
had  .  yet  ventured  to  settle.  Thus  Prior  Onesimus 
(Eckerling)  and  his  two  brothers  were  the  first  settlers  in 
Monongalia  County,  Virginia.  Two  were  killed  by  the 
Indians  in  1750.  Onesimus  was  taken  prisoner,  but  suc- 
ceeded in  escaping  to  Canada,  whence  he  went  to  PVance, 
where  he  closed  his  days  in  a  Roman  Catholic  monastery. 

(Others  again  pretended  to  have  recei\ed  especial 
divine  revelations,  and  called  themselves  the  "Inspired." 
There  was  at  that  time  a  community  of  such  fanatics 
in  Western  Germany,  under  the  spiritual  leadership 
of  J.  F.  Rock.  Some  of  his  adherents  may  have 
come  to  Pennsylvania,  without,  however,  forming  distinct 
societies.  John  Adam  Griiber.  who  will  be  mentioned 
hereafter,  probably  belonged  to  them. 

Another  sect,  which  originated  and  Hourished  for  a 
short  time  in  Oley  Township  (Berks  County)  was  that  of 
the  "New  Born."  A  Palatine,  Matthias  Bauman  (died 
in  1727),  was  the  founder  and  leader  of  this  sect.  They 
professed  sinless  perfection,  maintaining  that  those  who 
had  received  the  "new  birth"  could  thenceforth  sin  no 
more  ;  consequently,  whatever  they  might  do,  would 
be  right  and  good.    That  this  doctrine  must  lead  to 


^  Winebrenner's  History  of  Denominations,  p.  7. 


50 


KKI.KUOl'S   AND    MORAL  CONDITION 


licentiousness,  is  self  evident.  Even  twenty  years  after 
Bauman's  death  there  were  still  some  adherents  of  these 
doctrines. 

There  is  yet  to  be  mentioned  a  "spiritual  society," '^^ 
consisting'  for  the  most  part  of  unmarried  men  of  liberal 
education.  Their  founder  was  John  Kelpius,  an  Austrian 
by  birth,  who  arrived  in  Philadelphia  in  1694.  Daniel 
Falkner,  John  Seelig  and  others,  in  all  fort)-  i)ersons, 
joined  him,  and  they  settled  on  "the_RJdge,"  (the  ridge- 
road  from  Philadelphia  to  Reading),  which  at  that  time 
was  a  complete  wilderness,  and  called  their  society  the 
"Woman  of  the  Wilderness"  (Rev.  12:  6).  In  . 1704 
Conrad  Mattha;i,  a  Swiss  of  noble  connections,  joined 
them  (he  died  as  a  hermit  in  1748)  and  also  Christopher 
Wilt,  a  famous  doctor  and  magician. 

9.    rill';  SCHWKNKFEl-DEKS. 

Onk  of  the  smallest  of  the  German  denominations  in 
Pennsylvania  is  that  of  the  Schwenkfelders,^'  who  at,  pres- 
ent [1851]  count  only  eight  hundred  members.  Even  in 
former  times  they  were  not  numerous  nor  did  they 
display  any  outward  religious  activity,  either  of  the  miss- 
ionary or  polemical  order,  preferring  to  keep  aloof  from 
all  religious  controversies.  Thankfully  enjoying  the 
religious  freedom  of  Pennsylvania  they  led  according  to 
the  dictates  of  their  consciences  a  quiet  and  peaceable 
life  in  all  godliness  and  honesty. 

Though  among  the  least  influential  for  the  general 
history  of  the  Church,  still  they  deserve  particular  notice 
in  the  history  of  the  American  Brethren's  Church,  as 
their  emigration  to  this  country  was  the  first  cause  for 
establishing  a  Moravian  colony  in  America. 

55  Chronicon  Ephratense,  p.  11. 

Winebrenner's  History  of  Denominations,  p.  557.  F.rlauterung  fiir 
Caspar  Schwenkfeld.    Spangenberg's  Leben,  pp.  94,  i  50. 


OF  TlIK   (iKRMANS   IN    I'KNNSVLVANI A. 


5' 


Their  founder  was  a  Silesian  nol)le  and  contemporar)- 
of  Luther,  Caspar  Schwenkfcld  von  Ossinj^,  counselor  to 
the  Duke  of  Lieg'nitz,  a  man  of  Hl:)eral  education,  well 
read  in  the  Latin  and  (ireek  classics,  and  active  in  various 
ways  in  the  service  of  his  countr)-.  The  movements  of 
the  Reformation  early  attracted  his  attention  but,  differing 
in  some  points  from  Luther  and  other  friends  of  the 
Reformation,  he  bes^an  a  controversy  with  Luther  about 
the  doctrine  of  the  Holy  Communion,  which  so  irritated 
the  latter  that,  in  154,1,  he  wrote  a  maledictory 
letter  to  Schwenkfeld,  breaking-  off  all  connection  with 
him.  Nevertheless  Schwenkfcld  stained  many  adherents 
among  the  higher  classes,  had  an  extensive  corres- 
pondence all  over  the  empire  with  persons  of  every  rank 
and  description,  and  wrote  many  learned  treatises  and 
pamphlets,  in  (ierman  and  Latin.  After  man)-  trials 
and  hardships  he  died  at  dm  in  1562,  in  the  seventy- 
second  year  of  his  age. 

Schwenkfeld's  followers,  of  whom  the  greater  numl)er 
lived  in  Silesia,  were  repeatedly  jjersecuted  b)'  the 
Lutheran  clergy,  in  the  most  cruel  manner,  es])ecially  in 
1590  and  1650.  But  still  greater  were  the  hardships  to 
which  they  were  exposed  by  the  lesuit  missionaries  of 
the  Roman  Catholic  Church,  in  1719.  Thus  pressed 
from  two  sides,  many  desired  to  leave  their  country.  In 
1723  they  became  acquainted  with  Count  Zinzendorf 
who,  while  on  a  journey  through  .Silesia,  interceded  with 
the  government  for  them,  though  without  success.  In 
T  726  many  families  left  their  homes  ;  some  sought  shelter 
under  the  protection  of  the  .Senate  of  Gorlitz  (a  city  of 
Lusatia  in  Saxony)  and  others  of  Count  Zinzendorf.  The 
latter  lived  for  awhile  in  Herrnhut,  and  then  removed 
to  Upper  Berthelsdorf,  where  they  remained  unmo- 
lested for  some  years,  until  in  1733  the  Saxon  Govern- 
ment withdrew  its  protection.    Zinzendorf  now  endeav- 


52 


RELIGIOUS  AND   MORAL  CONDITION. 


ored  to  procure  for  them  free  transportation  to  Geori^^ia, 
which  was  to  be  colonized  by  German  Protestants,  but 
succeeded  only  in  procuring  for  them  a  grant  of  land. 
On  May  26,  1734,  forty  families,  numbering  one  hun- 
dred and  eighty  souls,  left  Berthelsdorf,  led  by  George 
Wiegner.  Spangenberg  wa^  to  follow  them  and  be  their 
minister  in  Georgia.  In  Altona  (Denmark)  and  Harlem 
(Holland)  Christian  friends  took  an  interest  in  them, 
and  promised  free  transportation  to  Pennsylvania,  in 
consequence  of  which  the  Georgia  plan  was  dropi)ed. 
Sailing  from  Rotterdam  on  June  28,  they  arrived  in 
Philadelphia  on  September  2,  1734,  after  a  long  and 
tedious  vo)'age. 

They  settled  principally  on  the  Skippack  and  Perk- 
iomen  (in  Montgomery,  Berks,  Bucks  and  Lehigh 
Counties),  and  the  large  barns  with  tile-covered  roofs 
show  at  the  present  day  where  their  descendants 
live,  distinguished  alike  by  their  wealth  and  the  simplicity 
of  their  manners.  They  are  most  numerous  in  Goshen- 
hop|)en,  formerly  called  "  Schlesisch  Warte;"  they  are 
connected  in  two  congregations,  with  three  hundred 
families,  and  five  churches  or  school-houses.  Their  first 
minister  was  George  Weiss,  who  died  in  1760. 

In  I  736  Bro.  Spangenberg  paid  a  visit  to  the  Schwenk- 
felders,  scattered  in  the  forest-wilds  of  Pennsylvania, 
and  for  a  time  assisted  Christopher  Wiegner  in  his  farm 
labors.  At  the  same  time  he  made  use  of  every  oppor- 
tunity to  preach  the  Word  of  Reconciliation  in  the  blood 
of  Christ,  and  to  warn  against  self-righteousness.  Many 
heard  him  willingly,  but  there  were  no  lasting  fruits  of 
his  endeavors. 

In  1738,  when  visiting  the  Schwenkfelders  for  the 
third  time,  he  complained  of  their  exclusive  sectarian 
spirit,  by  which  the  consciences  are  burdened  ;  but  it  is 
more  than  likely  that  Spangenberg  himself,  "  still  too 


THE  INDIANS. 


53 


learned  to  he  an  apostle"  (as  Zinzendorf  expressed  it), 
and  lackinir  experience,  did  not  al\va\'s  meet  them,  and 
especially  their  minister,  (jeori^c  \\  eiss,  with  that 
Christian  candor  and  liberality,  which  alone  awakens  con- 
fidence, and  which  in  later  years  was  the  brig-htest 
ornament  of  Bro.  Spanoenbert^'s  character. 

Nevertheless  his  protracted  sojourn  among  the 
Schwenkfelders  was  of  great  importance,  as  he  was 
thereby  enabled  to  gather  correct  information  concern- 
ing the  moral  and  religious  state  of  the  Germans 
in  Pennsylvania  and  the  many  heathen  bidian  tribes. 

lO.  THE  INDIANS. 

The  first  reliable  accounts  of  the  Indians  which  Bro. 
Spangenberg  recei\'ed,  were  given  to  him  in  1737  by 
Conrad  W'eiser,  who  by  request  of  Governor  Gooch, 
of  X'irginia,  and  under  regular  instructions  from  James 
Logan,  E^q.,  at  that  time  President  of  the  Provincial 
Government  of  Pennsylvania,  had  undertaken  a  ver)' 
tedious  journey"  through  the  wilderness  of  Northern 
Pennsylvania  to  Onondaga  in  New  York. 

Onondaga  was  at  that  time  the  place  of  the  great  war 
council,  or  the  headquarters  of  the  Aquanuschioni  or 
the  allied  Six  Nations,  by  the  French  called  Iroquois 
(Mingoes  by  others,  and  Maquas  by  the  Dutch).  This 
very  powerful  Indian  Confederacy  consisted  at  that  time 
of  the  following  six  nations  : 


55  Narrative  of  a  Journey  made  in  tiie  year  1737,  by  Conratl  W'ciscr,  Indian 
Agent  and  I'ro\  incial  Interpreter,  from  Tulpehoken  to  ()nondai;a.  Collec- 
tions of  Historical  Socicl)'  of  i'cnnsyhania.    Vol.  I.,  No.  1,  p.  (>. 

5'  The  relative  position  of  the  different  Indian  trihes  is  hesl  seen  on  a 
map  published  in  I'hihulelphia  in  1755,  by  Lewis  l^  ans.  (  (jiitainini;'  the 
Middle  British  Colonies  of  America,  the  country  of  the  Confederate  Indians, 
Aquanishuonigy  and  the  Lakes  Erie,  Ontario  and  Champlain  and  parts  of 
New  France. 


54 


THE  INDIANS 


1.  The  Maquas  or  Mohocks  Hving  between  the 
Hudson  and  the  Susquehanna,  near  the  Kaatskill 
Mountains." 

2.  The  Oneidas  or  Onoycets,  and 

3.  The  Tuscaroras  (who  formerl)-  hved  in  Virginia 
and  North  Carolina  and  had  joined  the  Confederac}' 
quite  lately,  in  1713),  lived  westward  of  the  north  branch 
of  the  Susquehanna  and  around  Onoydas  Lake. 

4.  The  Onondagas,  more  to  the  South  and  on  the 
Onondaga  River. 

5.  The  Cayugas  and 

6.  The  Senecas,  near  the  Lakes,  which  still  bear  their 
names. 

By  these  six  powerful  nations  some  weaker  tribes 
were  overthrown  and  absorbed,  as,  for  instance,  the 
.Susquehannocks,^^  who,  before  1680  possessed  the  whole 
present  Lancaster  County.  .Settlements  were  gradually 
planted  b)'  the  conquerors  along  both  branches  of  the 
.Suscpiehanna,  and  especially  at  Conestoga,  which  subse- 
([uently  became  the  chief  place  of  council  of  the  Indians 
seated  on  the  Susquehanna,  below  the  fork.  The  resi- 
dents there  were  chiefly  of  the  Seneca  tribe,  mixed^ 
however,  with  Oneidas,  Cayugas  and  Tuscaroras,  and 
were  generally  called  Mingoes  or  Conestogas  by  the 
white  settlers. 

About  the  year  1698  some  Shawanos  from  the  South 
applied  to  the  Conestogas,  and  through  them  to 
William  Penn's  government,  for  permission  to  settle 
near  Conestoga.  This  being  granted,  they  established 
themselves  upon  Pe(|uea  Creek,  under  Opessah,  their 

57  Whether  the  Mohiccons  (Mahicander  of  Loskiel)were  a  separate  nation, 
is  not  quite  certain.  Proud,  in  his  History  of  Pennsylvania,  II,  p.  297,  dis- 
tinguishes the  Mohocks  belonging  to  the  Six  Nations  from  the  Mohiccons, 
who  were  confederates  of  the  Delawares. 

5^  Notes  Respecting  the  Indians  of  Lancaster  County,  by  W.  P.  Foulke. 
.Memoirs  of  Historical  Society  of  Pennsylvania,  \'o\.  II,  Part  II,  p.  212. 


IN  PENNSYLVANIA. 


55 


principal  chief,  and  o-radually  extended  their  settlements 
to  the  North  and  West,  until  in  the  first  part  of  the 
eighteenth  century  they  all  removed  to  the  wilds  (jf  Ohio. 

In  a  similar  manner,  about  1700,  some  Oanawese 
from  the  Potomac  and  Nanticokes  and  Cono)'s  from 
Maryland  appeared  and  settled  in  the  same  vicinit)', 
under  the  protection  of  the  Si.\  Nations. 

While  thus  the  power  of  the  .Six  Nations  on  the 
North  was  constant!)'  increasino',  the  influx  of  Kuropean 
immigrants  was  pressing  more  and  more  upon  the  original 
owners  of  the  soil  in  Pennsylvania  —  the  Delawares. 

These  were,  according  to  their  own  traditions,  direct 
descendants  of  the  Algonkins,  one  of  the  most'powerful 
nations  of  antiquity,  and  calletl  themselves  Lenni 
Lenape.^y  that  is,  "  Indian  Men,"  or  Woapnachky,  that  is, 
"a  people  living  towards  the  rising  of  the  sun,"  having 
formerly  inhabited  the  eastern  coast  of  North  America. 
They  were  divided  into  three  tribes  ;  the  Ihiami, 
the  Wunalachtikos,  and  the  Monsys.  Many  other 
tribes,  like  the  Shawanos  and  Nanticokes,  called  the 
Delawares  "Grandfathers,"""  and  never  ventured  to 
wage  war  against  them,  for  they  were  alike  celebrated 
for  their  courage,  peaceful  disposition,  and  powerful 
alliances.  They  were  at  one  time  the  undisputed  masters 
of  all  middle  America,  and  extended  their  wars  against 
the  Alligewi  as  far  as  the  Mississippi  and  maintained  a 
determined  hostility  with  the  Mengwi.  On  the  arrival  of 
Penn  their  number  in  Pennsylvania  was  computed  at 
thirty  or  forty  thousand  souls. ^' 

Their  history  spoke  only  of  conquest.  They  were  a 
brave,  proud  and  warlike  race,  who  gloried  in  the  preser- 

5'  History  of  the  Mission  of  the  United  Brethren  among  the  Indians  in 
North  America,  by  ("..  H.  Loskiel,  translated  b\'  Christian  Ignatius  La 
Trobe,  1794. 

^  Loskiel,  1,  128,  136. 

Discourse  on  the  Sur\  iving  Remnant  of  the  Indian  Race,  b\'  J.  \i.  Tysmi. 


56 


THE  INDIANS 


vation  of  a  character  for  valor,  whicli  had  come  down 
to  them  from  tlie  remotest  times.  However,  they 
were  finally  vanc[uished  l)y  the  Confederacy  of  the  Six 
Nations,  antl  at  a  treaty  at  Albany,  in  171  7,  had  to  submit 
to  be  declared  "a  nation  of  women." 

Accordino-  to  their  own  tradition, the  Delawares  were 
alwa)'s  too  powerful  for  the  Six  Nations,  so  that  the  latter 
were  at  last  convinced,  that  if  they  continued  at  war,  their 
total  extirpation  would  he  inevitable.  They  therefore 
sent  the  following;  messa<^"e  to  the  Delawares  :  "  It  is  not 
profitable  that  all  the  nations  should  be  at  war  with  each 
other,  for  this  will  at  length  be  the  ruin  of  the  whole 
Indian  race.  We  have,  therefore,  considered  a  remedy, 
by  which  this  evil  may  be  prevented.  One  nation  shall 
be  the  'woman.'  We  will  place  her  in  the  midst,  and 
the  other  nations  who  make  war  shall  be  the  'man,' 
and  live  around  the  '  woman.'  No  one  shall  touch  or 
hurt  the  '  woman,'  and  if  any  one  does  it,  we  will  imme- 
diately say  to  him  :  '  Why  do  you  beat  the  "  woman  ?  "  ' 
Thv.n  all  the  '  men  '  shall  fall  upon  him  who  has  beaten 
h(;r.  The  '  woman  '  shall  not  go  to  war,  but  endeavor 
to  keep  peace  with  all.  Therefore,  if  the  '  men  '  that 
surround  her  beat  each  other,  and  the  war  be  carried  on 
with  violence,  the  '  woman  '  shall  have  the  right  of 
addressing  them  :  '  Ye  men.  what  are  ye  about  ;  why  do 
ye  beat  (;ach  other?  We  are  almost  afraid.  Consider 
that  your  wives  and  children  must  perish,  unless  ye 
desist.  Do  ye  mean  to  destroy  yourselves  from  the  face 
of  the  earth  ? '  The  '  man  '  .shall  then  hear  and  obey 
the  '  woman.' 

"The  Delawares  add,  that  not  immediately  perceiving 
the  intention  of  the  Six  Nations,  they  had  submitted  to 
be  the  'woman.'  The  Iroquois  then  appointed  a  great 
feast,  and  invit(^d  the   Delaware  Nation  to  it,  when, 


^  Loskiel,  p.  124. 


IN  I'F.NNSVI.VANIA. 


57 


in  c()nse(|uence  of  tlie  aiitliority  L^iven  them,  they  made  a 
solemn  s|)eech,  containing-  three  capital  points.  The  first 
was,  that  they  declared  the  Delaware  Nation  to  be  the 
'woman,'  in  the  following  words:  'We  dress  you  in  a 
woman's  long-  habit,  reaching  down  to  your  feet  and 
adorn  you  with  earrings,'  meaning  that  the\-  should  no 
more  take  up  arms.  The  second  point  was  thus  ex- 
pressed :  '  We  hang  a  calabash  filled  with  oil  and  medicines 
upon  your  arm.  With  the  oil  you  shall  cleanse  the  ears 
of  the  other  nations,  that  they  may  attend  to  good,  ami 
not  to  bad  words  ;  and  with  the  medicines  you  shall  heal 
those  who  are  walking  in  foolish  ways,  that  they  may 
return  to  their  senses,  and  incline  their  hearts  to  peace.' 
The  third  point,  by  which  the  Delawares  were  exhorted 
to  make  agricidture  their  future  enipk^y  and  means  of 
subsistence,  was  thus  worded:  "We  deliver  into  your 
hands  a  plant  of  Indian  corn  and  a  h(^e."  Each  of  these 
points  was  ccmfirmed  by  delivering  a  belt  of  wampum, 
and  these  belts  have  been  carefully  laid  up,  and  their 
meaning  frequently  repeated.""' 

If  the  tradition  of  the  Delawares  be  correct,  it  is  cer- 
tainly an  extraordinar)-  instance  of  a  nation  voluntarily 
giving  up  the  means  of  self-defense,  for  the  purpose 
of  becoming  mediators  and  arbiters  between  other 
nations  ;  antl  this  in  itself  woukl  be  an  evidence,  that 
they  were  providentially  prepared  to  accept  the  Gospel 
of  Peace.  Be  this  as  it  may,  so  much  is  certain,  that  the 
missionaries  of  the  Brethren  accomplished  more  among 
the  Delawares  than  among  an\'  other  hiclian  tribe. 

When  .Spangcnbcrg  received  from  Conrad  Weiser 
the  first  accounts  of  the  deplorable  moral  and  relig- 
ious state  of  the  Indians,  he  wrote  in  November, 
1737,  a  letter'"*  to  Christian   David,  in  which  he  com- 

l.oskiel,  I,  pp.  124-126. 
''^  Briiderljlatt  for  1854,  p.  155.    Conrad  Weiser's  Narrative,  p.  17. 
4 


58 


THE  INDIANS 


municated  a  prophecy  current  among-  the  Indians  at  the 
time.  One  of  their  seers  (tlie  hithans  told  Weiser)  had 
seen  a  vision  of  God,  who  haci  said  to  him  the  following 
words :  "  You  incjuire  after  the  cause  why  game  has 
become  scarce.  I  will  tell  \'ou.  You  kill  it  for  the  sake 
of  the  skins,  which  you  give  fgr  strong  liquor  and  drown 
your  senses,  and  kill  one  another,  and  carry  on  a  dreadful 
debauchery.  Therefore,  have  I  driven  the  wild  animals 
out  of  the  country,  for  they  are  Mine.  If  you  will  do 
good  and  cease  from  your  sins,  I  will  bring  them  back  ;  if 
not,  I  will  destroy  you  from  off  the  earth." 

When  this  letter  arrived  in  Herrnhut,  Saxony,  it  made  a 
deep  impression,  especiall)'  on  the  single  brethren,  and 
forthwith  twelve  of  them  were  selected  as  candidates 
for  the  Indian  Mission,  and  after  Spangenberg  returned 
to  German)-  in  i  739,  one  of  these,  Ghristian  Henry  Rauch, 
was  sent  from  Marienborn  to  New  York,  in  order  to 
ascertain  whether  and  where  he  might  find  an  open  door 
to  the  Indians.  Arriving  in  New  \'ork  in  1740,  he  found 
but  little  encouragement,  as  the  idea  of  Christianizing 
the  Indians  seen-ied  to  most  j^eople  almost  an  impossi- 
bility. Nevertheless  he  did  not  suffer  his  confidence  in 
God  to  be  shaken  in  the  least,  and  soon  had  an  oppor- 
tunity to  become  ac(iuainted  with  some  Indians  of  the 
Mohiccon  (Mahikander)  tribe.  These,  Tschoop  and  .Sha- 
bosh,  both  very  much  addicted  to  drinking,  gave  with 
true  Indian  solemnit)'  their  consent  that  he  might  be  the 
teacher  of  their  people,  and  promised  to  take  hin-i  along, 
which,  promise,  however,  was  forgotten  in  a  drinking 
frolic. 

Having  waited  for  them  in  vain  at  the  appointed  place, 
near  the  North  River,  he  at  last  set  out  alone  for  the 
nearest  Indian  town,  Chekomeko,  about  twenty-five  miles 
east  of  the  Hudson  on  the  borders  of  Connecticut,  near 
the  .Stissik    Mountain.    The    liulians  at  first  listened 


IN  PKNNSYI.VANIA. 


59 


(]uietly  to  his  acklrcss,  hiil  soon  heconiin^-  weary  they 
laughed  at  him,  and  when  intoxicated,  vvliich  was  no 
iinfrequent  occurrence,  even  tlireatened  his  Hie.  Hut, 
though  suffering  much  in  body  and  in  mind,  and  re|)ulsed 
from  their  huts  repeatedly,  he  persevered,  and  soon 
forgot  every  grievance,  when  he  tliscovered  that  the 
Word  of  the  Cross  began  to  he  the  power  of  (]od  unto 
salvation.  Tschoop,  the  greatest  'drunkard  amongst 
them,  was  tlie  first  whose  heart  was  powerfully 
awakened  through  the  grace  of  jesus  Christ,  and  he 
was  soon  followed  by  others. 

This,  of  course,  created  a  stir  among  those  ot  the  white 
settlers  who  were  ungodly,  and  Rauch  was  soon  the  ob- 
ject of  hatred  and  persecution,  both  by  the  white  and  the 
brown  people.  Nevertheless,  the  work  of  the  Lord 
prospered,  the  number  of  the  converts  increased,  and  in 
I  742  Bro.  Rauch  had  the  happiness  of  baptizing  the  three 
first  Indian  converts  at  a  public  Synod  in  Oley,  Penn- 
s)'lvania^. 

I  I.    S[(;NS  ok    I. IKK. 

Befork  going  into  a  detailed  account  of  the  activity  of 
the  Brethren  in  this  country,  more  than  a  century  ago, 
W(!  must  |)oint  to  some  signs  of  religious  life,  of  which 
the  evidences  have  happily  been  preserved.  Deplor- 
able as  was  the  religious  state  of  the  (ierman  settlers 
in  Pennsylvania  about  1740,  even  without  distinct 
historical  records  we  woukl  hardl\-  venture  to  assert 
that  there  were  none  amongst  them  who  felt  this 
sj)iritual  destitution  and  desired  a  better  state  of 
affairs.  On  the  contrary,  there  were  certainl)-  man)-, 
especially  among  those  who  had  left  (Germany  for 
conscience'  sake,  who  sincerel)'  desired  and  earnestl)- 
prayed  for  the  dawn  oi  the  spiritual  da\'  for  these 
benighted  r(?gions  ;  more  espt^cially  when  the)'  perceix  ed, 


6o 


KELICIOUS  AND   MORAL  CONDITION. 


how  vital  reliirion  was  disappearing-  more  and  more,  and 
how  the  different  reHgious  associations,  instead  of  bearing 
with  each  other  in  Christian  charity,  were  finding  fault 
and  quarreling  with  each  other.  These  secret  wishes 
and  desires  foimd  an  expression  in  a  printed  pamphlet 
of  twenty-six  pages,  writtei\  in  1736  by  John  Adam_ 
Gruber,  and  addressed  to  anxious  inquirers  in  Penn- 
sylvania,-' achuonlshing  them  to  do  away  with  their 
mutual  animosity,  and  to  pray  for  a  new  outpouring  of 
the  Spirit  of  God.  "  O  ye  souls,"  he  exclaimed,  "  if  there 
are  any  among  you  in  whom  there  is  real  love  to  God,  to 
yourselves,  and  to  your  neighbors,  would  that  you  might 
take  to  heart  the  affliction  of  Joseph  (Amos  6  :  6),  the 
breaches  of  Zion.  the  broken  walls  of  Jerusalem,  the  devas- 
tation of  the  sanctuary  !  O  that  you  might  be  the  first  to 
humble  yourselves,  to  embrace  your  erring  fellow-ser- 
vants, to  admonish  them,  and  pray  with  them,  that  the 
hand  of  the  Lord  which  is  not  yet  shortened,  may 
strengthen  the  covenant,  that  new  life,  and  faith,  and 
love  may  be  granted  unto  us,  and  the  work  of  God,  in 
His  kingdom  on  earth,  be  perfected,  according  to  His 
gracious  promise,"  (John  16:  23;  17:  21-23).'^"^ 

Whilst  Gruber,  a  man  of  considerable  religious  ex- 
perience, was  thus  trying  by  his  writings  to  draw  the 
attention  of  his  countrymen  to  their  spiritual  wants, 
another  man  was  endeavoring  to  promote  the  cause 
of  religion  by  his  oral  testimony.  This  was  Henry 
Antes,  of  the  German  Reformed  Church,  who  lived 
in  Frederick  Township,  Montgomery  County,  a  man 
of  great  zeal  and  fervent  piety,  but  of  no  great  oratorical 

"John  ,\(l;ini  ( '.rulx.-r's  An-  unci  AnfforilciunL;  ,in  die  chnialii^r  erweckte 
hier  und  dai  /(  i  sin-uif  S(  (  h.  ii  in  I'cnsyh'ania ,  in  lidi  i  aii-.-,i  i  I'artlieyen,  zur 
neuen  Unilabsun^;,  L;ricdlii  liLi-  Vcrcinigiing,  und  ( icIjutb-C  iLincinschaft,  dar- 
gelegt  aus  dringcndcm  Hcrt/cn  eincs  uni  HciliniL^  dcr  l^ji  iiche  Zions  angstlich 
bekiimmerten  Ccniiitlis,  ini  Jahr  173^1." — T^iidini^ischc  Sammliingen,  III, 
PP-  13-39- 

Budingische  Saniinlungen,  III,  p.  37,  38. 


SIGNS  OY  LIFE, 


6i 


powers.  Though  well  aware  tliat  he  had  no  call  to 
the  ministr)',  nevertheless  his  love  to  his  destitute 
countrymen  induced  him  occasionally  to  address  an 
assembly  and  to  preach  the  (iospel.  In  Oley  especially, 
where  he  preached  in  1736  for  tlie  first  time,  there  were 
many  who  rejoiced  to  hear  a  simple  testimony  of  the  truth 
as  it  is  in  Christ  Jesus,  though  as  yet  the  "  Newborn  " 
with  their  erroneous  doctrine  were  in  the  ascendency. 
Nevertheless,  the  simple  testimony  of  a  pious  me- 
chanic_arou5ied  many,  and  prepaicd  tlie  wa)'  for  the  Home 
Mission  efforts  of  the  Moravian  Ikethren. 

A  few  years  later,  in  1739,  George  Whitefield,  the  well 
known  leader  of  the  Methodists,  paid  his  first  visit  to 
Pennsylvania,  where  thousands  flocked  together  to  hear 
his  "forest  sermons."  Seeing  the  moral  destitution  of 
the  Germans  and  not  being  able  to  preach  to  them  in 
their  language,  he  wrote  to  Count  Zinzendorf,  requesting 
him  to  senc^German  missionaries.  Hereupon  Andrew 
Eschenbach'"'^  Vas  sent,  in  1740.  Thus  Whitefield,  who 
afterwards  became  a  violent  opponent  of  Zinzendorf,  was 
instrumental  in  introducing  the  Moravian  Brethren  into 
Pennsylvania. 

See  p.  49,  a/i/e. 

See  "  B.  Ludcwig's  walirer  Bericht,  c/<»  i/a/o  ( iermaiitown  20  Feb.,  1742, 
bt.  V.  an  seine  liebe  Teutsche,  wegen  sein  iind  seiner  liriider  Zusammen- 
hanges  mit  Pennsylvanien,"  p.  6. 

The  following  rcni.iiks  about  Whitefield  are  not  without  interest  : 
"  Mein  Bruder  C.corg  \Viiiteficld~^""*^*''hat  mir  mit  dem  F.vangelio  Bahn 
gemacht,  wie  es  am  Tage  ist,  imd  als  er  mir  Mm  l'liiln(lcl])liia  sc  linch,  und 
mich  um  Gehiilffen  ersuchte,  ist  Andreas  Ksi  hcnlKU  h  m  ^cim-  I'.rndte  ge- 
sandt  worden  unter  die  Tetitschen,  der  nun  seiner  li(  ben  (Icmeinc  in  Oley 
zum  Aufseher  gesetzt  ist." 

"  Ich  hatte  von  meines  Bruders  (ieorg  Whitefields  Arbeit  eine  bleibende 
Frucht  gehoffet  ;  ich  horte  ihn  aber  mehr  loben  als  mir  licb  war,  und  was  er 
lobliches  gestiftet  hatte,  davon  sah  ich  nicht  genug.  Ich  wolte  in  seine 
Arbeit  treten  bey  meincn  Tcutschen,  aber  wie  konic  ic  li,  dcnn  scin  eignes 
Korn  unter  den  ICnglisdien  frassen  die  Vogcl  in  der  Liilt  \\<;^,  und  die 
Lehre  verriickter  Sinnen  "  von  der  unbedungenen  \'cr\vcrffung  dci  armen 
Geruffenen,"  deren  Ausbreitung  dieser  junge  Zetige  so  unweislich  befordert, 
war  fast  in  aller  seiner  Jiinger  Munde." 


CHAITK'IR  II. 


HKOINNINC.  OK  THK  liRE'l'H  RKN'S  CX)N(;  RFAlA'l'IONS 
IN  NORTH  AMERICA,  173+-1744. 

1.    MORAVIAN   eoLONN'    IN   (;E(3RGIA.  1/34. 

Thk  coni^re^ation  at  Herrnhut,  founded  June  17, 
1722,  orioinall}-  consisted  of  two  elements — the  Slavonic 
and  the  German  ;  the  first  comprisin^^  the  descendants  of 
the  Ancient  Tnitas  iM-atrum  in  Bohemia  and  Moravia, 
who  for  conscience'  sake  had  left  the  land  of  jjopish 
intolerance,  to  seek  religious  liberty  in  a  Protestant 
coimtry  ;  the  latter  consisting  of  members  of  the  Luth- 
eran and  Reformed  Churches  who  were  desirous  of 
a  more  special  care  of  souls  than  was  at  that  time  to  be 
found  in  their  own  churches.  Since  the  memorable 
Thirteenth  of  August,  1727,  both  these  elements  were 
firmly  and  intimateh'  connected  by  the  Spirit  of  (iod,  into 
one  congregation,  consisting  of  members  firmly  estab- 
lished in  faith,  fervent  in  love  to  their  Redeemer  and 
ever  read\'  to  serve  Him,  wherever  they  might  be  called 
by  the  leadings  ot  His  providence.  But  though  there 
was  but  one  mind  and  one  spirit,  though  Moravian  and 
non-Moravian — Davitl  Nitschmann  and  Leonhartl  Dober 
— went  out  together  as  the  first  missionaries  of  the  Re- 
newed Church  of  the-  Brethrt'n,  the  political  relations  of 
the  country  and  the  continued  animosity  of  other  Churches 
rendered  it  advisable  to  make  a  distinction  between  the 
properly  so-called  "  Moravian  "  congregation — the  rem- 
nant of  th(i  Church  of  martyrs — and  the  "strangers," 
(62) 


TIIK  (OI.OXV   l\  CKoKcilA. 


63 


who  were  wilhng-  for  awhile  to  participate  in  the  weal  and 
woe  of  the  Moravian  Church.  It  seemed  not  unlikely,  that 
just  as  the  Saxon  Government  withdrew  its  protection 
from  the  Schwenkfelders  in  1733,  so  also  the  Moravian 
and  Bohemian  emigrants  might  be  ordered  to  leave  the 
land.  Especially  was  this  possible  in  view  of  the  fact 
that  Count  Zinzendorf  had  man\,'  enemies  at  court, 
who  succeeded  at  last,  in  1736,  in  having  him  l)anished 
from  Saxony.  His  exile  lasted  ten  years,  and  led  to 
the  settlement  of  Herrnhaag  in  1  740. 

To  be  prepared  for  such  an  emergenc)-,  Moravian 
colonies  were  settled  in  various  parts  of  the  world, 
according  to  the  leading  of  Providence  ;  but  the  existence 
of  all  these  colonies  was  only  ephemeral.  The  first  was  a 
Moravian  colony  in  St.  Croix  in  1 73^  ;  the  second  a 
similar  attempt  in  Georgia  in  1734;  the  third  a  "place- 
congregation"  at  Pilgerruh  in  Denmark,  commenced 
in  1737,  and  abandoned  in  1741  ;  and  the  fourth  a 
mission-house  at  Heerendyk,  in  Holland,  which  in  later 
years  led  to  the  establishment  of  the  congregation  at 
Zeyst. 

The  Georgia  colony  became  important  for  the  Amer- 
ican branch  of  the  Unitas  Fratrum.  and,  therefore, 
deserves  more  than  a  passing  notice. 

Georgia,  thus  named  in  honor  of  King  George  II, 
and  separated  from  South  Carolina  in  1732,  was  the  only 
English  colony  of  the  present  United  States,  which  was 
settled  with  direct  support  from  the  English  Government. 
To  prevent  the  Spaniards  in  Florida  and  the  French  on 
the  Mississippi  from  encroaching  on  the  English  colonies, 
it  was  deemed  important  to  take  speedy  possession  of 
the  country  between  the  Savannah  and  Altamaha  Rivers, 
and  in  order  to  induce  emigrants  to  settle  there,  free 
passage  and  a  grant  of  land  were  promised.  Through 
the  mediation  of  Pastor  Urlsperger  in  Augsburg,  many  of 


64 


TF^K   liRKTHREX's  CONGREGATIONS. 


the  Protestant  Salzburgers.  who  were  driven  from  their 
own  country  b)'  the  intolerance  of  the  Romish  Arch- 
Ijishop,  went  there.  The  first  company,  consisting  of 
ninety-one  persons,  embark  ed  m  November,  I733' 
accompanied  b)-  their  Lutheran  pastors,  Bolzius  and 
Gronaii,  and  settled  at  Eben-Kzer — twenty-four  miles 
from  Savannah.  The)'  were  soon  followed  by  others  of 
their  countrymen.  1^)-  the  liberal  support  of  Christian 
friends  in  (ierman\-  and  England,  and  a  grant  by  the 
British  Parliament  of  /26,ooo,  they  were  enabled  not 
only  to  supply  their  immediate  wants,  but  also  to  estab- 
lish an  orphandiouse  at  Kben-Ezer.' 

It  was  the  intention  of  Count  Zinzendorf  as  mentioned 
before,"  to  procure  an  asylum  in  (Georgia  for  the  .Schwenk- 
telders,  tor  which  purpose  he  entered  into  negotiations 
with  the  Trustees  ot  this  colon)'.  After  they  had  changed 
their  mind  and  set  sail  for  Pennsylvania,  Zinzendorf  was 
not  inclined  to  drop  the  plan  altogether,  but  wisheci  to 
use  this  opportunity  for  finding  a  permanent  abode 
for  the  Moravian  exiles,  and,  if  possible,  at  the  same 
time,  tor  beginning  a  Mission  among  the  Cherokee  and 
Creek  Indians. 

Having  mentioned  this  idea  to  the  congregation  at 
Herrnhut  and  called  for  volunteers,  twenty  brethren 
were  at  once  ready  to  undertake  this  enterprise  ;  and 
in  the  same  year  (November,  1734)  nine^  of  them  pro- 
ceeded to  F3ngland  b\  way  of  Holland.  Spangenberg 
had  meanwhile  preceded  them  to  London,  in  order  to 
make  the  necessary  arrangements  with  the  Trustees  of 

'  Hazelius'  Historx-  of  the  Lutheran  Church,  pp.  27-34. 
=  Sr.-  p.  52. 

'  Thtir  names  were  :  Ant(in  Seiftert,  John  Tciltschig,  Gottfried  Haberecht, 
Gottnard  Oemuth,  Peter  Rose,  Michael  Haberland,  Frederick  Seidel,  Georg 
Haberland,  and  George  Waschke  ;  most  r)f  them  natives  of  Bohemia  or 
Moravia. 


THK  C()L()N^■   TN  fa^ORGIA. 


65 


the  Georgia  colon)-,  and  to  obtain  the  promised  grant  of 
land  and  free  passage  for  the  colonists.  But  lie  met  with 
unexpected  difficulties.  Applying  first  to  the  Rev.  Mr. 
Ziegenhagen,  the  German  court-preacher  in  London,  who 
had  come  there  from  Halle,  he  found  that  his  German 
friends,  especially  Count  Stolberg  Wernigerode  (a  bitter 
enemy  of  Count  Zinzendorf )  had  prejudiced  him  against 
this  enterprise  of  the  Moravian  Brethren.  The  divines 
at  Halle  as  well  as  some  of  the  Lutheran  ministers 
who  belonged  to  the  so-called  "  orthodo.x  part)',"  had 
taken  a  li\'ely  interest  in  tlie  transmigration  .of  the 
Salzburgers  to  Georgia,  l)ut  tried  their  best  to  pre\'ent 
the  Moravians  from  going  there.  Conse(iuently  Span- 
genberg  found  no  favorable  reception  from  the  ma- 
jority of  the  Georgia  Trustees.  He,  therefore,  applied 
directly  to  General  Oglethorpe,  the  Governor  of  Georgia, 
with  whom  he  convet^sed  in  Latin,  as  he  at  that  time 
was  not  acquainted  with  the  English  language,  at 
least  not  sufficiently  to  converse  in  it.  and  the  Governor 
did  not  understand  German.  After  repeated  interviews 
with  the  Governor.  Spangenberg  obtained  the  promised 
grant  of  land  (viz.,  500  acres  for  Count  Zinzendorf  and 
50  acres  for  himself )  and  the  desired  immunities,  liberty 
of  worship  and  exemption  from  bearing  arms,  tor  his 
brethren.  When  they  arrived  in  London,  in  January, 
1735.  the  Governor  had  anticipated  their  needs,  by  kindly 
providing  a  dwelling  for  them  until  they  could  set  sail 
on  February  6,  1735. 

Spangenberg  accompanied  the  Brethren  to  (ieorgia. 
superintending  at  the  same  time,  at  the  request  of  the 
Trustees,  a  company  of  Swiss  emigrants  who  sailed  in 
the  same  vessel  for  Carolina. 

After  a  tract  of  50  acres  near  the  Savannah  River  had 
been  conveyed  to  Spangenberg  in  the  usual  manner,  the 
Brethren  forthwith  set  about  building  a  house  of  split 


66 


TiiK  hrfthrkn's  CONCRKC.ATIONS 


logs,  and  clearing  land,  though  beset  b)-  many  difficulties, 
and  at  times  sorely  taxed  by  sickness,  as  is  more  or  less 
the  case  in  all  new  settlements  of  this  kind.  Never- 
theless, thvy  were  able  to  provide  for  their  most  pressing- 
wants  (Hro.  .Spangenberg  for  a  long  time  serving  as 
cook  for  the  company),  and  also  to  build  another  house 
in  the  town  of  Savannah  for  the  reception  of  the  second 
company  of  colonists*  who  arrived  in  February,  1736, 
led  by  Bishop  David  Nitschmann. 

In  the  same  vessel  with  the  Moravian  brethren,  the 
(lovernor  of  the  colon)'.  General  Oglethorpe,  also 
traveled,  and  with  him  lohn  and  Charles  Wesley, 
lohn  Wesley  was  to  be  minister  of  the  Episcopal 
Church  in  Saxannah.  With  him  especiall)-.  Bishop 
Xitschmann  became  intimately  acquainted,  the  one 
learning  to  speak  ( German  and  the  other  English. 
This  was  the  first  connection  of  the  Brethren  with 
the  leaders  of  the  Methodists  ;  but  it  led  to  im- 
portant results,  j)reparing  for  the  Brethren  an 
entrance  into  a  great  field  of  usefulness  in  England, 
and  pre]:)aring  Wesle)-  to  accept  from  the  lips  of 
Beter  Bohler  the  doctrine  of  the  free  grace  of 
God  in  Jesus  Christ,  and  the  all-sufficient  merit  of  the 
Sa\iour,  which  led  to  his  own  con\ersion  and  made 
him  a  blessing  to  thousands  of  his  countrxmen. 

The  im|)ressi()n  made  on  Wesle)-  by  this  intercourse 
with  David  Xitschmann,  the  first  Bishop  of  the  Renewed 
Church  of  the  Brethren,  was  strengthened  by  his  con- 
versations with  Spangenberg  who,  uniting  fervent  piety 


"  The  second  company  consisted  of:  John  Bohner,  Matthias  .Seybold, 
lohn  Martin  Mack,  Au^Mistine  and  (ieorge  Neisser,  David  Jag,  Dax'id  and 
[ohn  Tanncbcrger,  David  Zeisberger  and  Anna,  his  wife,  and  some  other 
sisters. 

They  were,  after  some  time,  joined  by  two  Moravian  lads — David  Zeis- 
berger and  Shober — who  had  left  Heerendyk  secretly,  to  join  their  friends  in 
Georgia. 


THE  (  oi.oxv  i\  (;k()R(;ia. 


67 


with  great  theological  knowledge,  soon  gained  the  con- 
fidence and  esteem  of  the  English  divine. 

After  the  departure  of  Spangenberg  to  Penns)  lvania, 
Bishop  Nitschmann  and  Anthony  Seiffert  sujjerintended 
the  affairs  of  the  colony,  which  were  for  a  while  \er\- 
prosperous.  God  blessed  their  industry  in  such  a 
manner,  that,  in  a  short  time  they  not  only  procured  a 
sufficient  maintenance  for  themselves,  but  even  repaid 
the  money  ad\'anced  to  them  in  London,  and  were  also 
enabled  to  assist  their  neighbors,  especially  the  newK 
arri\  ed  Salzburgers.  At  the  same  time  the  main  object 
of  their  mission,  preaching  the  Gospel  to  the  Indians, 
was  not  lost  sight  of  and  for  this  purpose  a  school-house 
was  established  for  Indian  children,  on  an  island  in  the 
Savannah  River,  called  Irene,  about  five  miles  from  town.' 
Bro.  Peter  Rose  and  his  wife,  A.  Seiffert,  John  Bohner, 
and  other  brethren  lived  there  for  a  while  among  the 
Indians,  endeavoring  to  learn  their  language.  Most  of 
these  Indians,  who  had  somt;  knowledge  of  English, 
hearc^  the  Brethren  gladK',  and  frequently  brought  their 
chief  or  king,  Tomo  Tschatschi,  to  hear  "  the  great 
word,"  as  they  expressed  it. 

The  prosperity  of  this  small  Mora\ian  colony,  how- 
ever, received  a  sudden  check  in  1737:  for  when  the 
neighboring  .Spaniards  endeavored  to  expel  the  English 
from  Georgia,  the  latter  called  upon  the  Brethren  to 
join  in  taking  up  arms  against  them.  This  the)-  re- 
fused, having  declared  when  in  London,  "  that  the\- 
neither  could  nor  would  bear  arms  on  an\-  consideration." 
Some  were  in  favor  of  leaving  (ieorgia  immediately,  but 
following  the  advice  of  Bro.  Toltschig  the\-  awaited  the 
arrival  of  Spangenberg  from  Pennsylvania.  He  advised 
them  to  refer  the  whole  matter  to  the  Trustees  of  the 


3  Loskiel,  Fart  II,  p.  3. 


68 


THE  brethren's  ( ONt^REGATIONS. 


colon)'  in  England.  For  this  purpose  they  sent  John 
Toltschig  to  Europe,  in  company  with  the  Rev.  Benjamin 
Ingham,  an  English  clergyman,  who  had  materially 
assisted  the  Brethren  in  various  ways.  The  decision  l)y 
the  Trustees,  given  August  3,  1737,  was  to  the  effect 
that  the  Brethren  should  be  bound  to  furnish  two  men 
for  military  service,  but  should' not  be  obliged  themselves 
to  bear  arms. 

Though  this  decision  was  as  favorable  as  could  be 
expected,  still  the  jealousy  of  their  neighbors  was 
thereby  aroused,  internal  harmony  became  disturbed 
and  the  death-blow  was  given  to  the  colony.  Already 
in  1738  twelve  of  the  colonists  removed  to  Pennsylvania 
and  settled  near  Germantown.  Among  them  were 
David  Tanneberger,  Gotthard  Demuth,  and  Augustine 
Neisser. 

Leaving  the  Moravian  colony  in  Georgia  for  a  while 
we  now  follow  Spangenberg  on  his  first  visit  to  Pennsyl- 
vania. 

2.      Sl'ANGENBERG   IN  PENNSYLVANIA,    1 736. 

P'oL'R  times,  for  longer  or  shorter  periods,  Spangen- 
berg resided  in  Pennsylvania,  and  he  may  justly  be 
called  the  founder  of  the  American  branch  of  the  Unitas 
Fratrum,  which  owes  as  much  to  him  as  the  German 
branch  owes  to  Count  Zinzendorf 

Augustus  Gottlieb  Spangenberg,  among  the  Brethren 
generally  called  "Brother  Joseph,"  was  born  July  15, 
I  704.  He  was  the  son  of  a  Lutheran  minister  in  Kletten- 
berg,  in  Northern  Germany.  Having  received  a  classical 
education  he  went  to  the  University  of  Jena  in  1722,  to 
study  theology  under  the  especial  superintendence  of  Dr. 

That  is,  one  man  for  Spangenberg's  lot  and  one  for  Nitschmann's  land. 
— Biidingische  Sammlungen,  III,  pp.  479,  480. 


SPAN'CKNHKRC 


69 


I^Vancis  BikUUhis,  from  whom  he  acl<)|)tetl  two  important 
maxims:  i.  "  That  children  of  (iod  ma)-  he  found  in  all 
denominations  ;  and  2.  That  the  true  Christian  Church 
consists  of  those  who  ji\e  in  intimate  communion  with 
the  Saviour." ' 

Havintr  obtained  the  academical  degree  of  Artium 
Magister,  he  held  public  lectures  in  Jena,  from  1726 
to  1732,  which  soon  became  very  popular.  But  still  more 
useful  was  his  pastoral  activity  among  the  awakened  stu- 
dents. From  the  year  1728  on  many  of  them  entered 
into  spiritual  communion  with  the  Church  at  Herrnhut, 
and  afterwards  became  faithful  niinisters  of  the  L'nitas 
Fratrum,  (as  Peter  Bohler,  P.  Leyritz,  G.  H.  Molther, 
J.  C.  F.  Cammerhof.  j.  M.  Oaff,  F.  C.  Lembke,  G.  A. 
Oldendorp,  etc.). 

In  1732  he  accepted  an  appointment  to  Halle  as  Pro- 
fessor of  the  University,  and  Dr.  Franke's  assistant  in 

7  These  maxims  are   beautifully  expressed  in  a  hymn  composed  by 
Spangenberg,  during  the  Synod  at  Lancaster  in  1745  : 
Die  Kirche  Christi,  die  Er  geweiht 
Zu  Seinem  Hause,  ist  weit  und  breit 
In  der  Welt  zerstreuet — in  Nord  und  Siiden, 
In  Ost  und  West,  und  doch  so  hienieden 
Als  droben  Eins. 

Die  Glieder  bind  sich  nicistens  unbckannt, 
Und  doch  ciiiandcr  ^.ir  nah'  vcrwandt  ; 
Einer  ist  ihr  Heiland,  ihr  \'atcr  Einer, 
Ein  Geist  regiertsie;  und  ihrer  keiner 
Lebt  mehr  sich  selbst. 

The  Church  of  Christ,  that  He  hath  hallowed  here 
To  be  His  house,  is  scattered  far  and  near, 
In  North,  and  South,  and  East,  and  West  abroad  ; 
And  yet  in  earth  and  heaven,  through  Christ,  her  Lord, 
The  Church  is  one. 

One  member  knoweth  not  another  here, 
.A.nd  yet  their  fellowship  is  true  and  near; 
One  is  their  Saviour,  and  their  Father  one  ; 
One  Spirit  rules  them,  and  among  them  none 
Lives  to  himself. 


70 


THF,   HRHTHREN's  CONGREGATIONS. 


tlie  ()ri)han-h()u.se,  wliere,  however,  he  never  felt  quite 
at  home.  His  more  hheral  way  ol"  thinking-,  his  willing- 
ness to  serve  everybody  with  the  Gos])el,  which  brought 
him  into  intercourse  with  many  Separatists,  and  above 
all  his  continued  connection  with  Zinzendorf  and  the 
Brethren  in  Herrnhut,  created  niany  enemies,  who  at  last 
succeeded  in  having  him  expelled  from  the  University. 

He  now  went  to  Herrnhut,  where  he  arrived  May  9, 
1733,  and  soon  became  Zinzendorf's  most  intimate 
friend  and  valuable  assistant.  Next  to  Zinzendorf  he 
was  the  most  influential  man  in  the  Renewed  Church  of 
the  Brethren,  which  he  served  both  in  Europe  and 
America  for  nearly  forty  years,  with  great  ability  and 
faithfulness,  until  his  death  at  Berthelsdorf  on  Sep- 
tember 18,  I  792. 

•Spangenberg  had  spent  about  a  year  in  the  wilderness 
of  Georgia,  faithfully  assisting  by  word  and  work  in  es- 
tablishing a  Moravian  colony.  After  this  object  had  been 
accomplished  and  Bishop  Nitschmann  had  taken  charge 
of  the  infant  setdement,  he  was  instructed  to  proceed 
to  Pennsylvania  and  visit  the  Schwenkfelders.  With 
letters  of  recommendation  from  General  Oglethorpe 
to  Thomas  Penn,  Spangenberg  left  Georgia  on  March 
15,  1736,  after  having  been  ordained  a  presbyter  of  the 
Moravian  Ghurcli  h\'  Bishop  David  Nitschmann.  In 
April  he  arrived  in  Skippack,  Pennsylvania,  where  his  old 
frieiKl,  Christopher  Wiegner,  received  him  very  cordially. 
1  lere  he  remained  for  a  considerable  time,  and  from 
occasional  remarks  in  his  letters  to  the  Brethren  in 
( ierniany,  as  well  as  from  other  sources,  it  is  evident  that 
the  learned  Professor  of  Theology  took  many  practical 
lessons  in  ploughing,  threshing  and  other  agricultu- 
ral labors,  by  which  he  became  well  cjualified  for  future 
practical  us(.'fulncss  in  the  "economies"  of  P)ethlehem 
and  Nazareth. 


SPANGF.NI^ER(; 


"As  regards  my  outward  occupation,"  he  wrote  to 
Isaac  Lelono-  in  June,  1738,  "it  is  at  present  farm-work  ; 
but  this  is  as  much  blessed  to  my  soul  as  formerly  ni)- 
studying  and  writing.  For  nothing,  even  in  outward 
affairs,  is  in  itself  good  or  bad  ;  but  whatever  is  done 
with  the  blessing  of  God,  thereby  becomes  good,  whilst 
anything,  performed  without  God's  blessing,  becomes 
bad." 

But,  though  at  times  busily  occupied  on  Wiegner's 
farm,  Spangenberg  did  not  neglect  his  mission  to  preach 
the  Gospel  whenever  an  opportunity  offered.  In  1737 
he  went  to  Oley,  accompanied  by  Chr.  Wiegner,  to  visit 
those  German  Lutherans  and  Reformed  (mostly  from 
the  Palatinate  and  Wirtemberg),  among  whom  Henry 
Antes  had  been  laboring  with  great  success,  until  coun- 
teracted b)'  the  influence  of  "the  Newborn." 

Here,  as  we  read  in  the  old  Church-records  of  Oley, 
Spangenl)erg  several  times  proclaimed  the  testimony  of 
the  meritorious  tleath  of  the  Lamb,  with  such  demonstra- 
tion of  the  Spirit  and  of  power,  that  a  lasting  impression 
was  niade  and  a  great  victory  obtained  over  the  power  of 
darkness.  He  kept  his  first  meeting  in  the  house  of 
Jonathan  Herpdes;  the  second,  in  that  of  Abraham  Bar- 
tholet.  At  the  latter  place  he  attacked  the  s|jirit  of  the 
"  Newborn  "  in  an  address  on  1  John  i  :  7-9,  so  vigor- 
ously that  from  that  time  they  could  never  regain  their 
influence. 

He  also  visited  repeatedl)'  in  l  ulpehocken  ;  for  instance, 
in  1738,  shortly  before  the  death  of  Pastor  Leutbecker, 
whose  funeral  sermon  he  preached.  One  of  his  earliest 
acquaintances  there  was  George  Lcesch  (who  died  at 
Nazareth  in  1790),  in  whose  house  he  held  man)-  an 
edifying  and  instructive  meeting.  Among  the  Men- 
nonites  and  Tunkers,  also,  he  had  many  friends  and  ac- 
quaintances; and  th(3ugh  opponents  were  not  wanting, 


72 


THE   I'.RKTHRKN's  (ONGRKflATIONS 


his  huinhlc,  lovino-  manner  likewise  made  an  impression 
on  tliem.  As  the  secjuel  will  show,  the  seed  sown  by 
him  in  luiml^le  reliance  on  the  blessing  of  the  Saviour 
was  not  altogether  lost. 

When  Peter  Bohler  came  to  Pennsylvania  in  1740,  he 
found  that  Spangenberg  was  ^  well  known  everywhere, 
and  often  heard  it  said,  "  that  he  had  come  to  Pennsyl- 
vania a  very  wise  man  ;  but  had  returned  from  this 
high-school  much  wiser." 

And  in  truth  he  returned  wiser  than  he  had  come  ; 
richer  in  practical  knowledge  of  the  country  and  the 
manners  and  customs  of  the  settlers  ;  richer  in  knowl- 
edge of  the  human  mind  and  in  pastoral  experience. 

In  a  letter  to  Bishop  Nitschmann  in  1738,  he  said: 
"  If  Brethren  are  to  come  to  Pennsylvania,  the  most 
firmly  rooted,  staid,  practical  and  every  way  useful  mer 
ought  to  be  selected  ;  for  they  come  into  a  country  where 
there  are  people  who  have  considerable  spiritual  exper- 
ience and  can  discern  the  spirits." 

To  this  class,  however,  most  of  the  first-comers  from 
Georgia  did  not  belong.  They  left  the  colony  without 
direct  permission  of  the  Church  at  home  and  settled  in 
or  near  Germantown,  preferring  their  own  secular  ad- 
vantage to  the  welfare  of  the  congregation  which  had 
sent  them,  and  were,  therefore,  a  poor  recommendation 
for  the  Moravian  Brethren  who  came  to  Pennsylvania  a 
few  years  later. 

3.    THE   WHITKKIF.I.D   HOL'SE   .\  r  NA/.-\RKTH.      I  740. 

Whilst  Spangenberg  was  busily  engaged  in  Pennsyl- 
vania in  proclaiming  the  love  of  the  Saviour  and  promot- 
ing His  cause  among  sectarians  and  separatists  of  every 
kind,  and  thus  prepared  the  field  for  future  cultivation 
by  the  P)rethren,  another  brother  was  no  less  actively 


THE  WIHTEFIELD  HOUSE. 


73 


employed  in  Georgia  in  endeavoring  to  promote  the 
spiritual  and  temporal  interests  of  the  Moravian  colony, 
which  already  showed  symptoms  of  decay. 

This  was  Peter  Bohler,  a  man  of  great  gifts  and  fer- 
vent piety,  and,  next  to  Spangenberg,  the  most  important 
man  in  the  early  history  of  the  American  Moravian 
Church.  Like  Spangenberg  he  also  was  four  times  in 
Pennsylvania,  and  his  services,  especially  in  the  earliest 
times  of  the  Moravian  settlements,  were  of  the  most 
valuable  and  self-denying  kind. 

Peter  Bohler  was  born  December  31,  1712,  in  P>ank- 
furt-on-the-Main.  Showing,  even  in  early  years,  great 
ability,  he  was  destined  for  the  study  of  theology,  and 
accordingly  went  to  the  University  of  Jena  in  April, 
1 73 1.  At  that  time  about  thirty  of  his  town-jjcople 
were  students  at  this  University,  mostly  irreligious  and 
profligate  young  men ;  and  as  it  was  customary  that 
those  from  the  same  city  generally  kept  together, 
young  Peter  Bohler,  only  eighteen  years  of  age,  was 
in  great  danger  of  being  led  astray  if  the  Lord  had 
not  graciously  protected  him.  About  a  week  before 
his  arrival  one  of  his  accpiaintances  from  Frankfurt  had 
come  to  Jena.  After  seeing  the  wild  life  and  for  a  few 
days  participating  in  the  drinking  frolics  of  his  country- 
men, which  often  led  to  fighting,  he  had  become  so  dis- 
gusted that  he  sought  refuge  among  the  more  piously 
inclined  students,  who  were  in  connection  with  the 
Church  at  Herrnhut.  By  him  Peter  Bohler  was  imme- 
diately led  to  the  house  of  Dr.  Walch,  where  the 
awakened  students  usetl  to  assemble,  and,  though  his 
other  countrymen  tried  their  best  to  entice  him  away 
from  the  Pietists,  he  was  graciously  preserved  b)-  the 
hand  of  the  Lord.  While  attending  one  of  their  religious 
meetings  he  heard  a  fervent  address  by  Spangenberg  on 
a  tract  of  Spener,  of  which,  however,  he  himself  relates  : 
5 


74 


THE   brethren's  CONGREGATIONS. 


"  I  heard  and  remembered  only  diat  one  sentence:  'The 
Saviour  has  the  power  to  Hberate  from  sin.'  This  went 
to  my  heart,  and  the  Saviour  soon  proved  to  me  prac- 
tically that  He.  is  able  to  free  us  from  the  power  and 
dominion  of  sin." 

Having  thus  dedicated  himself  to  the  Lord  he  soon 
began  to  preach  the  Gospel  in  different  village- 
churches,  and  was,  after  1734,  the  acknowledged  leader 
of  the  awakened  students  who  maintained  connection 
with  Zinzendorf  and  the  Brethren.  Urged  by  .  the 
former,  he  applied  for  and  obtained  in  1735,  when  only 
twenty  two  years  old,  the  academical  degree  of  Magis- 
ter  Legens,  and  commenced  to  lecture  on  the  Hebrew 
language. 

In  1737,  when  Count  Christian  Renatus  de  Zinzendorf, 
with  some  other  young  noblemen,  accompanied  by  Bro. 
John  Nitschmann,  went  to  Jena,  Peter  Bohler  was  re- 
quested to  direct  their  studies  and  select  their  teachers, 
and  did  so  to  the  satisfaction  of  Count  Zinzendorf 

In  October,  1737,  he  received  and  accei)ted  an  appoint- 
ment from  the  Church  at  Herrnhut  to  go  to  (Georgia  in 
company  with  George  Schulius,  and  was  commissioned 
to  pay  a  visit  to  the  students  at  Oxford,  England,  and 
speak  with  them  about  the  .Saviour. 

This  visit  led  to  important  results,  by  preparing  the 
entrance  of  the  Moravian  Brethren  into  Great  Britain, 
and  afterwards  leading  to  the  establishment  of  a  number 
of  Moravian  congregations  in  England  and  Ireland.  In 
London  Peter  Bohler  l)ecame  acquainted  with  John 
Wesley,  who  had  just  returned  from  Georgia,  much  dis- 
turbed in  mind  and  convinced  of  die  necessity  of  a 
change  of  lieart. 

"These  convictions" — we  (juote  from  the  "  Wesleyan 
Centenary" — "painful  and  humiliating  as  they  were 
to  a  man  who  had  done  and  suffered  so  much  in  what 


PETER  BOHLER. 


75 


he  conceived  to  be  the  cause  of  true  reh'i^ion,  were 
strengthened  and  confirmed  by  his  intercourse  with 
Peter  Bohler,  a  learned  minister  of  the  Moravian  Church, 
who  arrived  in  England  at  this  time.  He  was  intro- 
duced to  this  distinguished  German  at  the  house  of  a 
Dutch  merchant  in  London,  February  7,  1738,  and 
omitted  no  opportunity  of  conversing  with  him,  till  the 
beginning  of  May,  when  this  pious  stranger  embarked 
for  Carolina.  Mr.  Wesley  appears  to  have  derived 
more  evangelical  light  froni  Peter  Bohler  than  from 
any  other  man  with  whom  he  had  been  acquainted  up 
to  this  period."^ 

The  following  notices  in  John  Wesley's  journal  show 
the  deep  impression  which  Bohler's  conversation  made 
upon  his  mind  : 

''Friday,  ij. — I  set  out  for  Oxford  with  Peter  Bohler. 

''Saturday,  18. — We  went  to  Staunton-Harcourt  to 
visit  Mr.  Gambold.^  At  this  time  I  conversed  with  Peter 
Bohler,  but  I  understood  him  not,  and  least  of  all  when 
he  said  :  '  My  brother,  my  brother,  that  philosophy  of 
yours  must  be  purged  away.' 

"Saturday,  March  4. — I  found  my  brother  at  Oxford, 
recovering  from  pleurisy,  and  with  him  Peter  Bohler,  by 
whom  (in  the  hand  of  God)  I  was  on  Sunday,  the  5th, 
clearly  convinced  of  unbelief,  of  the  want  of  faith  whereby 
alone  we  are  saved.  Immediately  it  struck  my  mind  : 
'  Leave  off  preaching.  How  can  ^ou  preach  to  others, 
who  have  not  faith  yourself?'  I  asked  Bohler  whether 
he  thought  I  should  or  not?  He  answered:  'By  no 
means.'  I  asked,  'But  what  can  I  preach?'  He  said, 
'  Preach  faith  till  you  have  it ;  and  then  because  you  have 
it,  you  will  preach  faith.' 

'  Wesleyan  Centenary,  p.  55. 

^  At  that  time  minister  of  the  Estal^Hshed  Cluirch,  afterwards  the  first 
Morav  ian  Bishop  in  luighmd. 


76 


TFIE   iniETIIREN's  CONGREGATIONS. 


"  TJiursday,  22. — I  met  Bohlcr  ajrain,  who  now  amazed 
me  more  and  more. by  die  account  he  gave  of  the 
fruits  of  Hvino-  faith  ;  the  hoHness  and  haiipiness  which 
he  affirmed  to  attend  it.  The  next  morning  I  began 
the  Greek  Testament  again,  resolving  to  abide  by 
the  law  and  the  testimony  ;  and  being  confident  that 
God  would  hereby  show  me  whether  this  doctrine  was 
of  God. 

"  Wednesday,  May  j. — My  brother  had  a  long  and 
particular  conversation  with  Peter  Bohler.  And  now  it 
pleased  God  to  open  his  eyes,  so  that  he  also  saw  clearly 
what  was  the  nature  of  that  one  true  living  faith,  whereby 
alone  through  grace  we  are  saved. 

"  lltiirsday,  May  4? — Peter  Bohler  left  London  in 
order  to  embark  for  Carolina.  O  what  a  work  hath  God 
begun  since  his  coming  to  England  !  Such  an  one  as 
shall  never  come  to  an  end  till  heaven  and  earth  pass 
away. 

On  May  13,  1738,  Peter  Bohler  and  George  Schulius 
embarked  at  Portsmouth  in  one  of  General  Ogle- 
thorpe's vessels.  Both  were  destined  for  South 
Carolina  as  missionaries  among  the  negroes,  and  Peter 
Bohler  was  to  be  the  regular  pastor  of  the  Moravian 
colony  in  Georgia,  and  had  for  this  purpose  been 
ordained  by  Bishop  Nitschniann  and  Zinzendorf,  at  the 
Ronneburg,  on  December  15,  1737. 

Their  journey  lasted  very  long  ;  for  it  was  September 
29  when  they  landed  in  St.  Simons,  Georgia,  while  they 
did  not  reach  the  settlement  of  the  Brethren  before 
October  15.  In  February,  1739,  both  removed  to  Purys- 
burg  in  South  Carolina,  twenty  miles  from  Savannah, 


"  Peter  Piiihlcr's  manuscript  iin  niuii-  sintcs  that  he  left  London  Tliursday. 
May  15.  Evidently  the  sanie  day  is  meant,  according  to  old  and  new 
style,  which  made  a  difference  of  ele\  en  days. 


GEORGIA  ABANDONED. 


77 


a  small  town  which  in  1733  had  been  laid  out  by 
John  Peter  Pury,  from  Switzerland,  and  was  inhabited 
mostly  by  Germans.  Here  Peter  Bohler  preached 
every  Sunday  for  the  Germans,  while  during  the  week 
both  endeavored  to  instruct  the  negroes,  of  whom,  how- 
ever, there  were  not  many  in  that  neighborhood.  In 
the  Summer  both  became  sick  with  fever  and  Schulius 
died  August  4.  Towards  P^all  Peter  Bohler  left  Purys- 
burg  and  went  to  his  brethren  at  Savannah,  where  his 
faithful  instruction  had  a  salutary  effect  on  the  internal 
well-being  of  this  small  colony.  However,  as  the  main 
object  of  the  mission,  to  preach  the  Gospel  to  the 
Indians,  could  not  be  gained,  because  the  colonial  govern- 
ment prohibited  their  going  into  the  interior,  and  as, 
after  the  breaking  out  of  the  war  with  the  Spaniards, 
the  Brethren  were  again  urged  to  take  up  arms,  they 
resolved  to  leave  their  houses  and  well-cultivated 
fields  and  to  remove  to  Pennsylvania.  Their  number 
was  already  greatly  reduced.  Besides  the  twelve  who 
had  left  in  1738,  Peter  Rose  and  his  wife  had  gone 
to  Pennsylvania  ;  Haberland  had  taken  his  sister,  John 
1*6ltschig's  wife,  to  Europe  ;  Shober  had  died,  and 
Francis  Regnier  had  deserted  ;  so  that  there  remained 
only  six  brethren,  viz.,  Peter  Bohler,  Anthony  Seif- 
fert,  John  Bohner,  John  Martin  Mack,  George  Zeis- 
berger,  and  his  son  David,  and  George  Zeisberger's 
wife. 

It  was  deemed  best  to  send  John  Bohner  in  ad- 
vance to  find  a  place  where  they  might  settle  ;  but 
whilst  he  was  gone  on  an  unsuccessful  mission,  as  was 
afterwards  ascertained,  the  Lord  had  already  prepared 
another  way.  On  New  Year  Day,  1740,  Mr.  Whitefield 
arrived  in  Georgia  the  second  time,  and  immediately 
went  to  see  Bro.  Bohler,  with  whom  he  had  not  before 
been  personally  acquainted,  though  he  had  corresponded 


78 


THE  brethren's  CONGREGATIONS. 


with  him.  This  led  to  a  more  intimate  acquaintance  both 
with  Mr.  Whitefield  and  with  Mr.  Wilham  Seward,  his 
travehng  companion,  which  proved  beneficial  for  the 
settlement  of  the  Brethren  in  Pennsylvania. 

On  April  13  the  Moravian  Brethren  left  Savannah, 
where  they  had  gained  many  friends,  of  whom  some,  as 
John  Brownfield,  James  Burnside,  and  H.  T.  Beck,  after- 
wards followed  them  to  Bethlehem,  as  also  did  Abraham 
Biihning-er,  from  Purysburg. 

They  traveled  in  Mr.  Whitefield's  company'"  to  Phila- 
delphia, where  they  arrived  on  April  25.  They  were 
gready  disappointed  at  not  finding  either  Spangen- 
berg,  who  had  left  for  Europe,  or  Bishop  Nitschmann, 
whose  arrival  was  soon  expected.  They  went  to 
Wiegner's,  next  to  Henry  Antes,  and  then  back 
again  to  Germantown.  Those  of  the  Georgia  colonists 
who  had  settled  in  this  village  in  1738,  tried  to  per- 
suade them  to  do  the  same  ;  but  Peter  Bohler  and 
Anthony  Seiffert,  though  for  the  moment  at  a  loss  what 
to  do,  preferred  to  await  Bishop  Nitschmann' s  arrival. 
Meanwhile  Mr.  Whitefield  had  "bought  5,000  acres 
of  land  in  the  Forks  of  the  Delaware  (now  Northamp- 
ton County)  from  Mr.  W'm.  Allen  for  ^2.200,  (Mr. 
Seward  advancing  the  money),  for  the  purpose  of 
erecting  there  a  school  for  negroes.  On  May  5  he  came 
to  Christopher  Wiegner's  plantation  in  Skippack,  to 
see  Peter  Bohler  concerning  the  intended  building,  and 
as  some  of  the  Brethren  were  carpenters,  he  offered  to 
pay  them  for  doing  all  the  carpenter  work  and  requested 
Peter  Bohler  to  take  general  superintendence  of  the 
building. 

Many  people  having  assembled  to  see  and  to  hear  the 
famous  Mr.  Whitefield,  he  preached  to  them  in  English, 


On  board  of  Whitefield's  sloop. 


THK   WHITKFIKI.D  IIOL'SK. 


79 


and  Peter  Bohler  closed  with  a  German  address."  The 
next  day  Peter  Bohler  and  Anthony  Seiffert,  accom- 
panied by  Henry  Antes,  set  out  to  look  for  this  tract 
in  the  northern  forest-wilds  of  Pennsylvania  ;  and  on 
Saturday,  May  7,  found  a  pretty  considerable  Indian 
village,  on  the  site  of  what  was  later  known  as  "  Old 
Nazareth." 

They  returned  to  Philadelphia  and  reported  to  Mr. 
W'hitefield.  who  closed  his  contract  with  Mr.  Allen,  and 
called  the  tract  Nazareth,  and  once  more  renewed  his  offer 
to  the  Brethren.  After  serious  consideration  they  con- 
sulted the  will  of  the  Lord  b)-  Lot.  The  answer  being 
affirmative,  they  thereupon  accepted  Mr.  W'hitefield's 
proposal,  glad  to  have  found,  at  least,  a  temporar)-  occu- 
pation till  Bishop  Nitschmann  should  arrive. 

After  a  three  days'  march  from  German  town  the  com- 
pany of  seven  brethren,  two  sisters  and  two  boys'^  might 
have  been  found  (May  30)  seated  under  a  large  forest 
tree,  singing  songs  of  praise  and  pra\'er  to  their  Lord 
and  Saviour. 

,Two  da)-s  later  the  commissioners  sent  by  W'hitefield 
arrived  and  marked  off  the  spot  where  the  house  was  to 
be  built.  The  entire  management  of  the  erection  of  the 
building  was  left  to  Peter  Bohler  and  his  brethren.  The 
common  tradition  that  Whitefield  had  commenced  this 


"  W.  Seward  wrote  in  his  journal,  April  24,  old  style :  "  It  was  surprising 
to  see  such  a  multitude  of  people  gathered  together  in  such  a  wilderness 
country,  thirty  miles  distant  from  Philadelphia.  Our  brother  was  exceedingly 
carried  out  in  his  sermon,  to  press  poor  sinners  to  come  to  Christ  by  faith, 
and  claim  all  their  privileges,  viz.,  not  only  righteousness  and  peace,  but  joy 
in  the  Holy  Ghost:  and  after  he  had  done,  our  dear  friend,  iVtcr  Bohler, 
preached  in  Dutch  [German]  to  those  who  could  not  understand  our  brother 
in  English." — Gillie  s  Metnoir  of  WItitcfiQhi .  p.  36. 

"  I'eter  Bohler,  Anthony  Sciftert,  John  Martin  Mack,  John  Hohner,  George 
Zeisberger,  and  his  wife  Rosina,  I)a\  id  Zci-.1)cr-Lr,  Matthias  Seybold,  Hannah 
Hummel,  who  had  accompanied  them  from  I'urx  sburg,  and  two  Ijoys,  Ben- 
jamin Summers  and  James. 


8o 


THE  brethren's  CONGREGATIONS. 


building  and  diat  it  was  afterwards  finished  by  the 
Brethren,  is,  therefore,  erroneous.  Whitefield  himself 
was  never  on  the  spot  as  long  as  he  was  the  owner 
of  the  land,  and  his  commissioners  only  marked  the 
size  of  the  house,  and  may  possibly  have  brought  a 
plan  for  the  external  and  internal  arrangement  of  the 
house,  but  the  execution  of  the  work  was  left  to  the 
Moravian  Brethren. 

For  about  four  weeks  they  could  not  do  much  on 
account  of  the  almost  continual  rains,  and  so  they  built 
the  small  log  house  which  was  afterwards  enlarged 
and  is  inhabited  to  this  day.  As  soon  as  the  weather 
permitted  they  engaged  as  many  people  as  they  could 
to  push  on  the  work,  but  they  were  exposed  to  many 
disappointments  and  delays.  Three  hundred  pounds 
sterling  were  expended  before  the  cellar-walls  were 
finished  in  September  ;  to  run  up  a  massive  two-story 
l)uilding  and  roof  it  before  Winter  would  have  been 
an  impossibility.  Therefore  it  was  deemed  the  best 
policy  to  provide  for  their  own  immediate  wants  and 
to  erect  a  two-story  log  building.  This  was  finished  in 
November,  and  is  also  inhabited  to  this  day. 

Though  exposed  to  want  and  privation,  nevertheless 
these  pious  workmen  enjoyed  happy  times  in  com- 
munion with  their  Saviour,  and  often  in  later  years 
remembered  how  brotherly  union  and  willingness  to 
serve  each  other  had  sweetened  all  labor.  Peter  Bohler 
not  only  kept  daily  meetings  for  his  brethren,  but 
faithfully  assisted  them  in  their  work  and  generally 
walked  every  week  some  eight  or  ten  miles  to  the 
nearest  mill  to  fetch  needed  provisions. 

In  October  the  Brethren  were  unexpectedly  cheered 
by  the  arrival  of  Andrew  Eschenbach  from  Europe,  who 
told  them  that  more  brethren  and"  sisters  were  coming 
in  a  short  time. 


THE  CHURCH  AT  OLEV. 


4.     THE  CHURCH   AT  OI.EY. 

Andrew  Eschenbach  had  been  sent,  in  consequence 
of  Whitefield's  request  to  Count  Zinzendorf,  to  labor 
among  the  destitute  Germans  in  Pennsylvania,  for  which 
work  he  seemed  peculiarly  qualified.  He  was  a  shoe- 
maker by  trade  and  had  joined  the  Brethren  only  a 
few  years  before,  but  soon  distinguished  himself  b)'  his 
eloquent  address,  and  his  humble  and  exemplary 
walk  and  conversation.  Whenever  not  employed  in 
the  service  of  the  Church,  he  was  wont  to  take  his 
seat  again  on  the  shoemaker's  bench,  never  arrogating 
any  importance  to  himself  as  one  of  the  Elders  of  the 
congregation. 

Being  introduced  in  Oley  by  Henry  Antes,  he 
remained  there  for  a  time,  lodging  at  first  at  Jean 
Bertholet's  and  afterwards  in  John  Leinbach's  family, 
and  proclaiming  the  Word  of  God  in  houses  and  in 
barns,  wherever  opportunity  offered,  with  great  power 
and  demonstration  of  the  Spirit.  Soon  the  whole  town- 
ship was  excited  ;  the  people  came  in  crowds  to  hear  the 
Word,  and  though  after  a  while  the  first  excitement 
subsided,  still  there  were  many  on  whose  hearts  deeper 
impressions  were  made,  and  who  gladly  availed  them- 
selves hy  private  conversation  with  Bro.  Eschenbach 
of  the  opportunity  to  be  strengthened  and  confirmed  in 
spiritual  knowledge  and  experience. 

In  1 741  there  were  already  fifty-one  awakened  souls 
in  this  neighborhood,  of  whom  many  in  later  years 
became  members  of  the  Brethren's  Church,  e.g.,  several 
Leinbachs,  originally  German  Reformed  from  Wetter- 
avia,  the  Blirstlers,  who  were  Lutherans  from  the  Palati- 
nate, John  de  Tiirk,  a 'Mennonite,  and  others. 

For  the  present,  however,  only  a  small  beginning  was 
made. 


82 


THE  brethren's  CONGREGATIONS 


5.      SETTLEMENT   OF  BETHLEHEM,  I74I. 

The  brethren  and  sisters  whose  coming-  was  an- 
nounced by  Andrew  Eschenbach,  arrived  at  the  two- 
story  log'-house  of  Nazareth  Manor  in  December,  1740. 
It  was  only  a  small  company,  consisting  of  Bishop  David 
Nitschmann,  old  Father  David  Nitschmann  and  his 
daughter  Anna,  Sister  Molther  and  Brother  Frohlich. 

Bishop  David  Nitschmann,  born  at  Zauchtenthal, 
Moravia,  in  1696,  was  one  of  those  three  David  Nitsch- 
manns  who,  in  company  with  Melchior  Zeisberger  and 
John  Tc'iltschig,  arrived  in  Herrnhut  May  12,  1724,  when 
the  corner-stone  of  the  first  meeting-house  was  being  laid. 
They  were  all  young  men  of  good  families,  with  the  best 
prospects  before  them  in  their  own  country,  but  rather 
than  give  up  their  religious  meetings  and  submit  to  the 
errors  of  popery,  they  left  house  and  home,  wealth  and 
fame,  to  seek  among  strangers  a  spot  where  they  could 
serve  the  Lord  according  to  the  dictates  of  their  con- 
science. Leaving  their  native  village  by  night  they 
expressed  their  feelings  in  the  Moravian  Emigrant's 
song : 

"  Blessed  Ix-thc  (la)'  when  I  must  roam, 
Viw  from  my  coimlry,  friends,  and  home, 

An  exile,  poor  and  mean; 
My  fathers'  Cod  will  be  my  -nide.— 
Will  angel  guards  for  me  provide, — 

My  soul  from  dangers  screen. 

Himself  will  lead  me  to  a  spot, 
Where,  all  my  cares  and  griefs  forgot, 

I  shall  enjoy  sweet  rest. 
As  pants  the  hart  for  water-brooks, — ■ 
My  thirsting  soul,  with  longing  looks 

To  God,  my  refuge  blest. 

By  the  providence  of  God  they  were  led  to  Herrnhut 
just  when  Frederick  de  Watteville  was  in  the  act  of 
praying  at  the  solemn  consecration  of  the  corner-stone 


BETHLEHEM. 


83 


of  that  house  which  was  to  contain  tlie  first  Moravian 
chapel.  Such  a  prayer  tliey  had  never  heard  before, 
and  they  at  once  decided  to  cast  their  lot  with  these 
people.  David  Nitschmann  and  Melchior  Zeisberger 
learned  the  cari)enter's  trade  with  Christian  David,  and 
were  much  happier  here,  though  their  fare  was  very 
poor  and  scant,  than  they  had  been  at  home  in  the 
plentiful  enjoyment  of  the  good  things  of  this  life. 

On  May  20,  1727,  David  Nitschmann  was  chosen  one 
of  the  twelve  brethren  who  constituted  the  first  Elders' 
Conference  of  the  Unity  in  the  Renewed  Church.  In 
1728  he  was  one  of  the  three  brethren  who  were  sent  to 
England  to  make  the  Moravian  Church  known  there. 
On  August  21,  i7^2^Jie  went  but  with  Leonhard  Dober 
to  St.  Thomas,  to  preach  the  Gospel  to  the  negro  slaves, 
thus  beginning  the  first  missionary  work  of  the 
Church  of  the  United  Brethren  among  the  heathen. 
After  spending  a  year  among  the  negroes,  he  was 
recalled  to  Herrnhut  and  on  March  13,  1735,  he  was 
consecrated  to  the  episcopal  office  as  the  first  Bishop  of 
tlfe  Renewed  Church.  This  solemn  transaction  took 
place  in  Berlin  in  the  presence  of  several  Bohemian  and 
Moravian  brethren,  when  Bishop  Daniel  Ernst  Jablonsky, 
court-preacher  in  Berlin  and  senior  Bishop  of  the  Ancient 
Lhiitas  Fratnuu,  with  the  concurrence  of  Bishop  Chris- 
tian Sitkovius  of  Lissa,  Poland,  thus  transferred  the  epis- 
copacy again  from  the  Polish  to  the  Moravian  branch  of 
the  Unity.  Both  Bishops  furnished  him  with  the  usual 
certificate,  giving  him  full  authority  "to  hold  visitations, 
ordain  presbyters  and  deacons,  and  perform  all  the 
functions  which  belong  to  a  bishop  in  the  Church  of 
Christ."  S*^^^  (i^''A02J^;^<r-t:  .  : -1 

Zinzendorf  characterizes  E)avid  Nitschmann  in  these 
words  :  "  His  genuine  conversion,  his  humble  walk  and 
conversation,  his  straightforward  manner,  his  authority 


84 


THE  brethren's  CONCREGATIONS 


before  the  world  ;  his  indefatigable  zeal  to  spread  the 
Gospel,  his  skill  in  planning  and  building-up  settlements, 
his  first  attempt  among  the  heathen,  since  so  abundantly 
blessed  by  God — all  this  taken  together  pointed  him  out 
as  the  only  candidate,  when  it  was  time  to  renew  the 
Episcopacy  of  the  Moravian^  Church.  He  spent  most 
of  his  time  in  visiting  the  Moravian  colonies  in  foreign 
countries." 

In  1736  he  accompanied  the  second  company  of  col- 
onists to  Georgia,  assisted  in  1738  in  the  establishment 
of  Herrnhaag  in  Western  Germany ;  and  now  in  i  740 
he  arrived  in  Pennsylvania  to  superintend  a  settlement 
there. 

He  was  accompanied  by  his  aged  uncle,  David 
Nitschmann,  generally  called  "old  Father  Nitsclimann," 
who,  though  already  sixt^'-four  years  old,  was  still  very 
vigorous,  both  in  body  and  in  mind.  This  venerable 
patriarch  of  the  Brethren,  a  genuine  descendant  of  the 
Church  of  Martyrs,  was  born  in  Zauchtenthal  in  1676. 
In  early  life  he  obtained  a  knowledge  of  evangelical 
truth  by  studying  the  writings  of  the  forefathers,  which 
were  carefully  hidden  in  secret  places,  and,  later  in  life, 
in  1723,  in  consequence  of  the  preaching  of  Christian 
David,  he  was  led  to  open  his  house  at  Kunewalde  for 
the  preaching  of  the  Gospel.  This,  of  course,  exposed 
him  to  persecution  and  he  was  repeatedly  thrown  into 
prison,  as  "an  arch-heretic,"  loaded  with  irons,  and  was 
even  put  to  the  torture. 

Having  resolved  to  make  his  escape,  Nitschmann  made 
known  his  intention  to  one  of  his  fellow  prisoners,  David 
Schneider,  who  decided  to  accompany  him.  About 
eleven  o'clock  at  night,  as  he  was  trying  to  unloose  his 
feet,  to  his  astonishment  he  found  that  the  stocks  were 
unlocked ;  and  having  assisted  Schneider  to  take  off  his 
irons,  they  proceeded  with  cautious  steps  across  the  court 


BEIIILKIIEM. 


of  the  prison,  and  findino-  the  doors  open,  hastened  to 
Nitschniann's  wife,  to  give  her  the  necessary  thrections, 
and  commenced  their  arduous  journey  out  of  the  coun- 
try, January  25,  1725.  They  escaped  into  Silesia,  where 
Nitschmann  was  joined  hy  his  wife  and  chiUlren  (Melchior 
and  John,  Rosina  and  Anna)  and  on  February  25  they 
arrived  at  Herrnhut. 

In  1733  he  went  with  the  first  company  of  colonists  to 
St.  Croix,  W.  I.,  where  his  wife  died  in  1735.  Having 
spent  some  time  at  Herrnhut,  he  assisted  in  building  the 
Moravian  setdement  at  Pilgerruh  in  Denmark,  and  when 
this  plan  failed,  he  was  recjuested  to  take  an  active  part 
in  the  setdement  of  a  third  Moravian  colony,  which  was 
more  successful  than  the  two  former  attempts.  Having 
been  duly  naturalized  in  1750,  he  became  the  nominal 
proprietor  of  all  the  lands  belonging  to  the  Brethren  in 
America.  He  died  at  Bethlehem,  in  1758,  aged  eighty- 
two  years.  . 

Old  P'^ather  Nitschmann  was  accompanied  to  the  New 
World  by  his  youngest  daughter,  Anna  Charity,  (born 
I^ovember  24.  171 5,)  who  exercised  great  influence  in 
the  earlier  times  of  the  Renewed  Church.  When  but  in 
her  fifteenth  year,  on  March  15,  1730,  she  was  nominated 
by  the  sisters  of  Herrnhut  to  the  office  of  Eldress, 
according  to  the  custom  of  the  Ancient  Church,  and  the 
remarkable  choice  of  so  young  a  person  to  such  an 
office  was  confirmed  by  the  Lord  through  the  Lot.  She 
gained  her  livelihood  by  spinning  wool.  Whole  nights 
were  frequendy  spent  by  her  in  prayer  and  communion 
with  her  Saviour.  While  she  thus  led  a  peaceful  and 
happy  life,  she  was  of  signal  service  in  building  up  her 
sisters  in  the  faith  and  love  of  God.  When  the  number 
of  chief  elders  decreased  and  their  authority  was  virtu- 
ally exercised  by  a  single  individual,  she  was  regarded  by 
the  Church  as  holding  a  similar  office  among  the  sisters. 


86 


THE  brethren's  CONGREGATIONS 


On  May  4,  1730,  she  entered  into  a  special  covenant 
with  seventeen  of  her  sisters,  to  devote  themselves 
wholly  to  the  Lord.  This  covenant  laid  the  foundation 
for  the  celebration  of  the  fourth  of  May  as  a  memorial 
day,  for  a  solemn  renewal  of  the  pledge  in  the  case  of 
all  those  unmarried  women  who  feel  themselves  drawn, 
by  the  grace  of  God,  into  the  same  spirit  which  was  mani- 
fested by  Anna  Nitschmann  and  her  faithful  companions. 
No  one,  Zinzendorf  not  excepted,  has  been  so  highly 
esteemed,  nay  almost  venerated  among  the  Brethren,  as 
this  poor  Moravian  exile  girl,  Anna  Nitschmann.  From 
affection  she  was  generally  called  "  Mother  Anna,"  or 
"  The  Mother." 

For  a  time  she  laid  aside  her  office  as  Eldress  of  the 
Single  Sisters,  in  order  to  labor  as  a  free  handmaid  of 
the  Lord  among  her  own  sex  in  Pennsylvania.  She  was 
accompanied  to  America  by  Sister  Hannah  Molther, 
whose  husband,  the  Rev.  Philip  H.  Molther,  was  mean- 
while active  in  lingland. 

The  fifth  of  this  company  was  Christian  Frohlich,  from 
Holstein,  a  baker  by  trade,  and  destined  for  missionary 
service  among  the  Indians. 

The  Brethren  at  Nazareth  were  highly  rejoiced  at  the 
opportune  arrival  of  Bishop  Nitschmann  and  his  com- 
pany ;  for  they  were  just  then  quite  at  a  loss  in  refer- 
ence to  the  future,  as  they  had  received  a  peremptory 
order  from  Mr.  Whitefield,  to  leave  his  lands  forthwith. 
The  following  was  the  reason  for  this  strange  proceeding  : 

When  the  Brethren  left  Georgia,  they  wished,  if 
possible,  to  preserve  the  influence  which  they  had  gained 
among  the  heathen,  and  accordingly  accepted  an  offer 
made  to  them  by  Mr.  Whitefield  to  assist  him  in  his 
establishment  in  Georgia,  and  Bro.  John  Hagen  was  sent 
there  in  1740.  Living  in  Whitefield's  house  and  being 
in  daily  intercourse  with  his  people,  he  often  heard  the 


BETHLEHEM. 


87 


oi)inion  expressed,  that  Christ  had  not  died  for  all  men, 
but  only  for  those  predestinated  to  saK'ation.  Though 
avoiding  disputes  as  much  as  possible,  still  he  could  re- 
frain from  maintaining  his  \  ie\vs,  tor  he  disapproved  of 
the  doctrine  of  election  anel  reprobation  as  un-Scriptural. 
In  consequence  of  this,  Whitefield  ordered  his  people 
to  break  off  all  intercourse  with  Rro.  Hagen,  while  he 
took  a  journey  to  New  England. 

In  Philadelphia  he  met  Peter  Hbhler  and  disputed  with 
him  also  on  this  doctrinal  point,  and  as  he  could  not  con- 
vince him,  resorted  to  a  very  practical  argument  and 
ordered  the  Brethren  to  leave  his  land.  In  justice  to  Mr. 
Whitefield,  however,  we  must  add  that  this  doctrinal 
difference  was  probably  not  the  only  cause  for  such  a 
summary  proceeding;  for  Whitefield  had  become  preju- 
diced against  the  Germans  by  the  slanderous  insinuations 
of  some  of  their  Irish  neighbors,  who  looked  with  envy 
"and  jealousy  on  the  German  settlement.  It  was  only 
the  commencement  of  many  subsequent  similar  perse- 
cutions, which  in  reality  were  caused  not  so  much  by 
different  religious  convictions  as  by  the  innate  antag- 
onistic feeling  between  the  different  races. 

It  was  out  of  the  question  to  remove  "forthwith,"  as 
Winter  was  at  hand  ;  but  still  they  had  to  look  for 
another  place  of  refuge.  Piishop  Nitschmann's  arrival 
was,  therefore,  a  very  joyful  event  ;  for  he  had  been 
commissioned  to  buy  land  in  Pennsylvania  for  a  settle- 
ment of  the  Brethren.  Of  various  offers  that  of  justice 
Irish,  agent  of  William  Allen,  of  Philadelphia,  seemed 
the  most  acceptable.  Irish  had  seen  Peter  Bohler  occa- 
sionally at  the  mill,  and  though  not  himself  a  professor 
of  religion,  yet  he  esteemed  the  Brethren  as  moral  and 
industrious  men,  and  highly  disapproved  of  Mr.  White- 
field's  arbitrary  conduct.  He,  therefore,  offered  them 
five  hundred  acres  of  woodland  at  the  confluence  of  the 


88 


THE  rrethren's  congregations 


Manakasy  Creek  and  Lehigh  River  (or  West  Branch 
of  the  Delaware). 

Having-  been  recalled  to  Europe.  Peter  Bohler,  left  the 
care  and  superintendence  of  the  intended  colony  to 
Bishop  Nitschmann,  and  set  sail  for  England  in  January, 
1 741,  from  New  York.  In  that  city  he  became  ac- 
quainted with  the  Noble  and  Horsfield  families,  which 
was  the  first  step  towards  the  formation  of  a  Moravian 
congregation  in  New  York  City. 

The  Brethren  went  to  work  directly,  cutting  logs  and 
clearing  the  ground,  and  in  March,  1741 — the  weather 
being  still  very  severe  and  the  snow  very  deep — the  first 
house  was  blocked  up,  old  Father  Nitschmann  surpass 
ing  all  in  industry  and  perseverance.  In  April,  Bishop 
Nitschmann  closed  the  contract  with  Mr.  Allen,  and  on 
June  26,  after  all  the  brethren  and  sisters  had  removed 
from  Nazareth  into  the  new  house  near  the  Lehigh,'^  they 
immediately  began  preparations  for  the  erection  of  a 
two-story  "  clergy-house,"  in  which  work  they  were 
faithfully  assisted  by  Henry  Antes. 

While  thus  engaged  they  received  letters  from  Europe 
announcing  that  the  Nazareth  tract  had  been  bought  for 
the  Church.  Mr.  Seward  having  died  suddenly,  Mr.. 
Whitefield  was  .called  upon  to  refund  the  advanced 
money,  for  which  purpose  he  offered  to  sell  a  part  of  the 
land,  retaining  only  five  hundred  acres  for  himself  Peter 
Bohler  heard  of  it  and  consulted  with  Spangenberg,  who 
was  in  England  at  the  time,  and  the  latter,  resolved  to 

"  They  must  have  been  ratlier  crow  ded  in  that  small  onj-storj  Iqg^buildirv^, 
for  the  company  consisted  of  ten  biethren,  two  sisters  and  two  boys,  viz., 
Antliony  Sciffcrt,  neorL;c  /(  isIi.  il;,  r  and  his  son  David,  M.  Seybold,  John 
Martin  Mai  k,  ( k'or^c  Ncism  r  I « Im  had  left  Georgia  and  for  a  time  had  lived 
with  Hcnr\  AiUo),  John  lir.lincr,  liisliop  Nitschmann,  Father  Nitschmann, 
C.  I  roliliili;  Sisit  IS /rislii  r-cr  and  Hannah  Hummel;  Benjamin  Summers 
and  Janu  s.  Sisicr  Anna  Nitschmann  ,ind  Sister  H.  Molther  had  meanwhile 
gone  to  Oley,  to  assist  Andrew  Eschenbach  in  his  spiritual  labors. 


BKTHLEHKM. 


89 


prevent  needless  discussions  with  Whitefield,  decided 
either  to  buy  the  whole  tract,  or  not  to  meddle  with  it  at 
all.  Whitefield  agreed,  on  condition  that  the  Brethren, 
in  addition  to  the  original  sum,  should  assume  all  the 
expense  already  incurred.  Thus  those  who  had  been  at 
first  day-laborers  on  the  land  and  afterwards  exiles  from 
it.  now  became  the  lawful  owners  of  the  soil,  which  in 
later  years  proved  a  very  valuable  property,  comprising 
as  jt_didjJie  whole  of  Upper  Nazareth  township.'^ 

For  the  present  it  was  impossible  to  go  on  with  the 
building  of  the  Whitefield  house,  as  the  large  house  at 
the  Lehigh  had  first  to  be  finished.  The  corner-stone  of 
this  building  was  solemnly  laid  on  September  20,  Bishop 
Nitschmann  and  Bro.  Andrew  Eschenbach  conducting 
the  religious  ceremonies. 

On  October  26  three  brethren  arrived  from  Europe, 
John  Christopher  Pyrl^eus,  who  had  studied  at  Leipzig, 
and  Gotdob  Biittner  and  William  Zander,  from  the 
Brethren's  Theological  Seminary,  who  were  destined  to 
serve  as  missionaries  among  the  Indians.  The)'  were 
followed  by  Count  Zinzendorf  and  his  company,  who 
arrived  on  December  24,  or  December  13  old  style.  In 
the  same  night  Christmas  Eve  was  celebrated  by  the 
whole  company  in  tlie  small  log-house,  which  was  as  yet 
the  only  finished  building. 

John  Martin  Mack  relates:  "The  place  having  as  yet 
no  name,  it  so  happened,  that  on  Christmas  Eve  we  called 

In  reference  to  the  title  to  the  Na/aretli  tract  \\  e  find  the  followin^i'  notes 
in  ;i  letter  of  Span<;enl)er>;  to  Matthew  Heiil  : 

Mr.  I'enn  lj(jiii;hi  tlii~>  land  from  the  liidiaiib,  con\eved  fixe  hundred  acres 
to  La;titi;i  .Aubrex  ,is  a  liarony.  without  quit-rent.  l''roni  her  Mr.  Wilhani 
.'\llen  bou^dit  it,  pax  inj;  /"500;  sold  it  a^.iin  to  Whitefield  for  ^2200.  By 
him  it  was  transferred  to  ("..  Stonehoust'.  and  then  to  Countess  Zinzendorf 
for  the  Moravian  Churcli. 

Therefore  it  was  not  Indian  land  when  the  Brethren  boui^ht  it,  thoiif^h  there 
were  Indians  living  on  it,  who  claimed  to  be  the  rightful  owners  despite  the 
fact  that  it  had  been  sold  long  ago  both  by  the  Dclawares  and  the  Irociuois. 

6 


90 


THE  brethren's  CONGREGATIONS. 


to  mind  the  birth  of  our  Saviour,  and  as  there  was  a  thin 
partition-wall  between  our  dwelling-room  and  the  cow- 
and  horse-stable,  the  '  Ordinary '  in  the  tenth  hour  of 
the  night  went  over  to  the  stable  and  commenced  to 
sing  with  great  fervency  of  spirit : 

'  Not  Jerusalem, 
No,  tVom  Bethlehem 
We  leceive  hfe  and  sah  alion,  etc' 

"And  thus  on  Christmas  Eve,  i74ij,this  new  settlement 
received  the  name  of  'Bethlehem.'""*^ 

Thus  passed  the  year  1741,  in  which  the  first  steps 
were  taken  for  a  permanent  settlement  of  the  Brethren 
in  Pennsylvania.  Though  their  time  was  fully  occupied 
with  building  and  clearing  the  land,  one  or  the  other 
of  the  brethren  occasionally  visited  the  older  German 
settlements,  to  become  acquainted  with  the  spiritual 
needs  of  the  country.  Bishop  Nitschmann  paid  a 
longer  visit  to  Checomeko,  to  observe  the  work  of 
grace  prevailing  among  the  Indians. He  found  great 
reason  to  rejoice  at  the  blessing  which  attended  Brother 
Rauch's  faithful  and  self-denying  labors.  L'pon  his 
return  he  made  a  very  favorable  report  of  what  he  had 
seen  in  Checomeko,  in  consequence  of  which  John  Martin 
Mack  was  appointed  Rauch's  assistant.  The  Delawares 
living  in  the  neighborhood  were  an  especial  object  of 
solicitude  to  the  Brethren,  who  omitted  no  opportunity 
of  showing  a  kind  disposition  to  serve  them  in  various 
ways.  Bro.  Christian  Frohlich  soon  became  a  favorite 
among  the  Indians,  and  their  Captain,  Jan  or  John,  who 

"  Nicht  Jerusalem, — 
Stmdern  Bethlehem, 
Aus  dir  kommet,  was  mir  frommet." 
— Hymn-book  of  1735,  No.  940,  parts  of  stanzas  2  and  3. 
"  Another  derivation  of  the  name,  but  probabh-  of  later  origin,  makes  it 
"  the  house  on  the  Lehigh  "  (or  Lecha). 
■7  Loskiel,  U.,p.  17. 


ZIXZENDORF. 


91 


could  speak  a  little  English,  conceived  such  an  affection 
for  him.  that  he  offered  to  make  him  a  present  of  his 
son,  a  boy  about  eleven  years  old. 

Sister  Anna  Nitschmann  visited  in  Skippack,  Oley  and 
Ephrata.  At  the  latter  place  she  found  Gottfried  Habe- 
recht,  one  of  the  Georg-ia  colonists,  who  had  been  living 
in  the  monastery  for  several  years  and  now  jo\  fulh-  re- 
ceived permission  to  return  to  his  brethren.  The 
Ephrata  monks  and  many  others  often  visited  the  new 
settlement  on  the  Lehigh,  where,  especially  in  August, 
an  abundance  of  rockfish  proved  a  very  acceptable 
supply  for  the  colonists  and  their  visitors. 

It  may  be  said,  in  truth,  that  from  its  very  commence- 
ment Bethlehem  attracted  the  attention  of  all  German 
Pennsylvania.  Now  Zinzendorf  had  arrived,  and  soon 
the  whole  country  was  excited  either  for  or  against  the 
Moravian  Brethren. 

6.  zixzendorf's  visi  t  in  pennsvlvani.\  in  1 742. 

In  1737  Count  Zinzendorf  had  been  consecrated  a 
Bishop  of  the  Church  of  the  I'uited  Brethren,  thus  re- 
nouncing for  ever  all  prospects  of  worldly  fame  and 
political  distinction,  and  thereby  dedicating  himself  en- 
tirely to  the  service  of  the  Lord  in  His  Church  militant 
on  earth.  But  though  he  was  now  a  Moravian  Bishop, 
it  was  by  no  means  his  intention  to  devote  all  the  strength 
and  energy  of  his  mind  exclusively  to  the  service  of  the 
Moravian  Church.  Considering  hiniself  a  serx^ant  ot 
Christ  in  His  Church  on  earth,  his  actix  e  mind  could  not 
be  restrained  within  the  narrow  bountls  of  an)-  particular 
branch  of  the  universal  Church.  Wherever  his  Master 
had  work  for  him,  he  was  read)-  to  do  it,  (piite  uncon- 
cerned whether  his  services  would  be  acceptable  to  man 
or  not,  caring  as  little  for  the  praise  or  good-will  of  his 


92 


THE   brethren's  CONGREGATIONS. 


fellow  Christians  as  for  the  hatred  and  persecution  of 
the  worldly-minded. 

When  in  1736  the  decree  of  banishment  from  Saxony 
was  placed  in  his  hands,  he  said  :  "Within  the  next  ten 
years  I  can  not  at  any  rate  return  to  Herrnhut  to  re- 
main there,  for  now  we  must  (jollect  the  '  Pilgergemeine  ' 
(the  congregation  of  pilgrims),  and  proclaim  the  Saviour 
to  the  world.  Our  home  will  be  wherever  the  most  real 
service  (das  Reelste)  is  to  be  done  for  the  Saviour." 

In  the  same  year  a  letter  arrived  from  Spangenberg 
in  Pennsylvania,  which  seems  to  have  made  a  deep  im- 
pression on  Zinzendorf's  mind,  and  which  he  afterwards 
designated  as  his  first  call  to  Pennsylvania.'^  On  the 
point  of  leaving  for  St.  Thomas  to  visit  the  Mission 
there,  whilst  Bishop  Nitschmann  intended  to  sail  for 
Europe  in  a  short  time,  Spangenberg  wrote,  June,  1737: 
"His  (viz..  Bishop  Nitschmann's)  walk  and  conversation 
have  been  among  all  with  whom  he  has  become  ac- 
quainted, a  shining  light,  whereby  they  might  have 
learned  to  know  themselves,  and  to  find  the  right  way  in 
which  they  ought  to  walk.  Yet  there  is  a  much  greater 
harvest  awaiting  you,  dear  brother,  for  it  has  been 
impossible  to  speak  thoroughly  with  all  the  souls  that 
hunger  for  the  truth.  There  is  not  one  in  these  parts, 
among  those  with  whom  I  have  become  acquainted,  who 
does  not  wish  to  see  you  and  to  hear  you.  I  wish  you 
wings  to  cross  the  sea,  and  to  collect  for  the  warfare 
of  the  Lord  all  those  that  have  hitherto  hid  themselves 
in  caverns,  in  holes,  and  in  the  rocks.  They  promise 
themselves  a  great  blessing  if  a  branch  (Pfropfreis)  of 
the  Church  at  Herrnhut  could  be  transplanted  here,  con- 
cerning which  Nitschmann  will  tell  you  more.  The 
Lord  will  surely  do  much  more  than  we  expect,  and 

Ludewig's  aiissere  erste  Vocation  nach  Pennsylvanien. — MS  in  the  B.eth- 
lehem  Archives.    .See  also  "B.  Ludewig's  Wahrer  Bericht,"  pp.  15  and  16. 


ZINZENDORF. 


93 


eyes,  ears,  tongues  and  hands  will  fail  us  to  see,  hear, 
tell  and  write  it  all.  The  Lord  be  praised  for  all  .His 
faithfulness  towards  His  people.  I  must  conclude,  as 
the  vessel  is  ready  to  sail  ;  but  I  remain  for  ever. 

Your  faithful 

Spancienberg." 

The  subsequent  written  and  oral  reports  of  Nitsch- 
mann  and  Spangenberg,  the  accounts  of  the  great  desti- 
tution of  the  Germans  in  Pennsylvania  and  of  the  miser- 
able condition  of  the  Indians,  had  their  effect  both  on 
Zinzendorf  and  on  the  congregation  in  general.  The 
failure  of  the  Moravian  colony  of  Pilgerruh  in  Denmark, 
caused  by  the  enemies  of  Zinzendorf.  seemed  a  plain 
indication  of  Providence  that  it  was  now  time  to  look 
for  a  permanent  place  of  refuge  for  the  Moravian  exiles 
in  Pennsylvania,  this  being  at  that  time  the  freest  and 
most  tolerant  country  in  the  world.  Therefore  Bishop 
Nitschmann  and  his  company  were  sent  out  in  1740  to 
found  a  colony  in  Pennsylvania,  which  in  the  providence 
of  God  was  destined  soon  to  increase  by  numbers  of 
those  who  from  all  parts  of  Protestant  Christendom 
swelled  the  ranks  of  the  Moravian  Church. 

A  personal  visit  of  Count  Zinzendorf  in  Pennsylvania 
would  not  have  been  absolutely  necessary  for  the  further- 
ance of  this  Moravian  colony.  Either  Nitschmann  or 
Spangenberg  or  Peter  Bohler  was  much  better  qualifi.e-d_ 
than  Zinzendorf  to  direct  such  an  undertaking.  But 
his  plans  and  ideas  reached  far  beyond  the  narrow 
boundaries  of  the  Moravian  Church,  as  may  be  gathered 
from  an  address,  delivered  in  Herrendyk,  August  6, 
1741,  when  he  declared  publicly:  "I  am  destined  by 
the  Lord  to  proclaim  the  message  of  the  death  and 
blood  of  Jesus,  not  with  human  ingenuity,  but  with 
divine  power,  unmindful  of  personal  consequences  to 
myself.    And  this  was  my  vocation  long  before  I_knew  


94 


THE   brethren's  CONGREGATIONS. 


anythinsT  of  the  Moravian  Brethren.  Though  I  am  and 
shall  remain  connected  with  the  Moravian  Brethren,  who 
have  accepted  and  taken  to  heart  the  Gospel  of  Jesus 
Christ,  and  have  called  nu-  and  other  brethren  to  the 
ministry  in  their  congrtjs^ations,  still  I  do  not  on  that  ac- 
count by  any  means  separate  myself  from  the  Lutheran 
Church,  for  a  witness  of  Jesus  can  well  live  and  remain 
in  this  Church.  Nevertheless  I  can  not  with  my  testi- 
mony confine  niyself  to  one  denomination  ;  for  the  ivhole_ 
earth  is  the  Loiuf  s,  and  all  souls  are  His ;  I  am  a  debtor 
to  all.  1  know  that  1  shall  find  opposition  in  future  as 
well  as  hitherto  ;  but  the  mcssaj^e  of  the  crucified  Jesus 
is  divine  power  and  divine  wisdom,  and  whosoever  op- 
l^oses  it,  will  be  confounded." 

Zinzendorf  was  of  the  opinion  that  the  best  field  for 
unrestrained  general  activity  for  the  Kingdom  of  God 
would  be  found  in  Pennsylvania  ;  for  in  a  country  and 
among  a  people  where  there  were  as  yet  no  ecclesiastical 
organizations  whatever,  there  could  not  be  hindrances 
such  as  he  had  met  elsewhere — hindrances  founded  upon 
and  emanating  from  ecclesiastical  usages  and  customs  of 
old  standing.  Therefore  if  anywhere  on  earth  his  ideal 
of  "  a  Church  of  (jod  in  the  .Spirit"  could  be  realized, 
Pennsylvania,  he  thought,  might  be  that  countr)'. 

In  order  not  to  be  restrained  in  any  way  in  his  general 
activity  for  the  Lord,  Zinzendorf  for  a  while  severed  liis 
connection  with  the  Moravian  Church,  and  in  June,  1741, 
laid  down  his  episcopal  office.  When  he  landed  in 
Philadelphia,  in  December,  he  announced  himself  to 
Governor  Thomas  not  as  Count  de  Zinzendorf,  but  as 
Dominie  de  Thlirnstein,  wishing  his  rank  as  nobleman 
not  to  become  known  in  this  country.  Nevertheless 
it  became  known  that  Dominie  de  Thlirnstein  was  the 
famous  Count  de  Zinzendorf,  and  so  he  tried  to  escape 
the  difficulties  growing  out  of  his  rank  by  renouncing  his 


ZIXZENDORF.  95 

title  as  Count"]  This  he  did  in  a  Latin  oration  before 
Governor  Thomas  and  other  persons  of  distinction"^. 
But  whether  he  called  himself  "Dominie  de  Thiirnstein," 
"  Friend  Lewis,"  "  Brother  Ludwig,"  "Johanan,"  or  "the 
Ordinary"  everybody  knew  him  to  be  and  treated  him 
as  the  Count  de  Zinzendorf.=° 

He  was  accompanied  to  America  by  his  daughter 
B^igna.  then  sixteen  years  of  age,  Rosina  Nitschmann, 

In  the  liiictiii,L;is<  hc  S.iiiiniluni^Ln,  III,  p.  330  etc.,  tlic  followinj,'  memor- 
andum of  Mn\  15  (Old  Style,  May  26,  New  Style),  1742,  is  found: 

Inclosed  latin  Oration  and  Declaration  was  made  and  pronounced  In  the 
Ri-lu  llcniilile  Coiuit  Lewis  de  Zinzcndorff  uefore  the  Honnhle  ( .eor-e 
Thomas,  i;st|.,  Lieutenant-Governor  and  Commandei-in-tJhief  of  the  I'lo- 
vince  of  l'ens)-l\-,inia  and  Coimties  of  Xe\\  L'a^tk',  Keiit  and  Sussex  on 
iJelaware.  at  his  Dwelling-house  in  the  City  of  I'hdadelphia. 
Fkesent  : — Doctor  Thomas  (".raeme,  one  of  the  I'rovincial  jtidges. 

WiHm.  Allen,  Recorder  of  the  said  City. 

Tench  Francis,  Attorney  Ceneral 

James  Hamilton,  one  of  the  justices  of  the  Peace  and  I'rotont.  ot  the 
Court  of  Common  Pleace. 

Thorn.  Lawrence,  one  of  the  Governour's  Council  anrl  one  of  the  Jus- 
tices of  the  peace. 

Doctor  Patrick  Bard,  the  (iovernor's  Secretary. 

William  IVters,  Esq. 

James  Read,  Kstp 

The  Rev.  Mr.  Eneas  Ross,  Minister  of  Christ's  Church,  Philad. 

The  Rev.  Mr.  Cross,  ATinister  of  a  Congreg.  of  Dissenters,  Philadelphia. 

The  Rev.  Pyrla;us. 

Mr.  Benezet,  Merchant. 

Mr.  Jn.  Sober,  D. 

Mr.  Graydon,  D. 

Mr.  Sam.  M.  Call,  D. 

Mr.  Cha.  Wilhng,  D. 

Mr.  Benj.  P'ranklin,  Postmaster. 

And  Mr.  Cha.  Brockden,  Deputy-Master  of  the  Rolls  of  the  said  Pro- 
vince and  Recorder  of  Deeds  for  the  Cit\  ,ind  Count  y  of  Philadelphia. 
The  Count  reading  over  the  printed  Cop\ ,  ea(di  (ientlenian  in  the  mean- 
time perused  the  other  Copies,  wich  ware  all  herein  inclosed  imdcr  my  Seal, 
wich  I  affixed  in  the  Presence  of  the  Go\  ernour. 

(A  true  copy.)  C.  Brock I)i;n, 

=°  Zinzendorf,  as  Count  and  Lord  of  Zinzendf)rf  and  Pottcndorf,  Lord  of 
the  Manors  of  Freydeck,  Schoneck,  Thiirnstein  and  the  Wachau  Valley, 
and  Lord  of  the  Estates  of  Upper-,  Middle-,  and  Lower  Bertholdsdorf, 


96 


THE  brethren's  CONGRECATIONS. 


wife  of  Bishop  Nitschmann,  John  Jacob  Miiller,  his 
secretary,  Abraham  Meinungand  his  wife,  Henry  Miiller, 
and  David  Bruce,  who  had  been  a  Scotch  Presbyterian. 

7.   THE    l'ENNS\L\ANIA   S^•N()1)S,  1/42. 

Hardia'  had  Zinzendorf  arrived  in  Pennsylvania,  when 
he  felt  as  if  he  ought  to  call  out  in  the  words  of  Moses  : 
"Who  is  on  the  Lord's  side?  let  him  come  unto  me." 
E.\.  3:26.  When  he  became  acquainted  with  the  moral 
and  religious  state  of  society,  he  was  for  a  time  at  a  loss 
how  to  find  among  the  crowd  of  infidels,  scoffers  and  self- 
right.eous  saints,  those  huml)le  and  contrite  souls  who 
were  really  desirous  of  a  revival  of  religion.  P>om  the 
accounts  received  through  Spangenbergand  others  he  had 
conceix  ed  the  itlea  that  there  was  a  general  desire  for 
the  glad  tidings  of  the  Gospel,  and  that  therefore  he,  as 
an  ambassador  of  Christ,  would  be  every  where  received 
with  open  arms.  But  he  found  it  very  different.  "  I  ex- 
pected," he  said  in  an  open  letter  to  the  Germans  in 
February,  1742,  "  to  be  received  with  love  and  confidence, 
but  I  encountered  a  great  deal  of  mistrust  and  oppo- 
sition. Is  it  to  be  wondered  at,  that  I  felt  dejected,  and 
that  the  lukewarmness  of  my  countrymen  in  Philadelphia 
depressed  me.  But  I  thought :  1  will  keep  silent,  and 
not  open  my  mouth.    The  Lord  will  help. 

"  I  traveled  through  Pennsylvania,  but  could  not  speak 
anywhere,  except  in  Oley.  Therefore,  I  can  tell  you, 
my  countrymen,  in  a  few  words,  what  I  have  done  in 

including  Herrnhut,  etc.,  etc.,  was  fully  and  legitimately  entitled  to  use  any  of 
these  feudal  names,  whenever  he  so  wished,  especially  when  he  preferred  to 
travel  incognito.  See^.  Preface  to  Spangenberg's  Life  of  Zinzendorf,  pp.  3 
and  4.  He  was  called  "  Friend  Ludwig  "  or  "  Friend  Lewis  "  by  the  mem- 
bers of  the  Society  of  Friends,  commonly  known  as  Quakers ;  while 
"  Johanan  "  was  the  name  given  him  by  the  Indians.  "  The  Ordinary  "  was 
tKe  easy  English  of  a  Latin  official  title  conferred  upon  him  by  the  Moravian 
Brethren,  namely,  Ordinarius  et  Advocatus  Fratriim. 


TlIK   PENNSYLVANIA  SYNODS. 


97 


these  two  months  :  I  traveled  antl  prayed,  and  wept  and 
bore  witness,  and  sout^ht  for  |)eace,  and  seek  it  still." 

However,  his  bold  testimon)'  in  Oley,  his  sermons  and 
other  devotional  meetin^i^s  in  his  rooms  in  Germantown 
soon  attracted  the  attention  of  those  who  were  secretly 
sighing"  over  the  deplorable  state  of  religion  among  their 
countrymen.  Henr\-  Antes,  John  Bechtel,  Adam  Gruber, 
Christopher  Wiegner  and  others  had  often,  in  their 
meetings  at  Bechtel's  house,  expressed  the  wish  that 
there  might  be  less  env)-,  malice  and  slander  displayed, 
both  in  conversation  and  in  the  public  prints,  and  had 
only  waited  for  a  favorable  opportunity  to  do  something 
in  the  matter.  Xow  the  time  seemed  to  have  come, 
and  the\-  thought  that  Count  Zinzendorf,  with  whom  they 
had  become  acquainted,  might  be  oi  essential  service  in 
conciliating  the  clashing  views,  and  in  bringing  about  more 
friendly  relations  between  the  different  denominations. 

On  December  26,  1741,  Henr\^  Antes  sent  out  a  cir- 
cular, inviting  members  of  all  denominations  to  attend  a 
general  meeting  at  Germantown  ••  not  for  the  purpose  of 
disputing,  but  in  order  to  treat  peaceably  concerning  the 
most  important  articles  of  faith,  and  to  ascertain  how  far 
they  all  might  agree  in  the  most  essential  points,  for  the 
purpose  of  promoting  mutual  love  and  forbearance."^' 

Pursuant  to  the  invitation  a  considerable  number  of 
delegates  of  different  German  denominations  assembled 
at  Germantown  at  the  house  of  Theobald  Endt,.  on 
January  12,  1742  (Xew  Year's  Day  of  Old  .Style).  The 
minutes  or  summary-  results"  of  these  meetings  are 

Biidingisch'e  Sannnlungen,  II,  p.  722. 

^  Authentische  |  Relation  |  \-on  deni  |  Anlass,  Fortgang  und  Schlusse  | 
Der  am  isten  und  2ten  Januarii  Anno  174*  |  In  Germantown  gehaltenen  | 
V'ersammlung  |  Einiger  .A.rbeiter  |  Derer  meisten  Christlichen  Religionen  ; 
und  I  Vieler  vor  sich  selbst  Gott-dienenden  Christen-.Menschen  |  in  Pennsyl- 
vania; I  Aufgesetzt  |  In  Germantown  am  Abend  des  2ten  obigen  Monats.  | 
Philadelphia,  |  Gedruckt  und  zu  haben  bey  ^  j^ranklin-l 

Extracts  in  the  Biidingische  Sammlungen,  II,  p.  722,  et  seg. 


98 


THE  brethren's  CONGREGATIONS. 


extant  in  print,  though  the  number  of  the  members  is 
nowhere  mentioned  ;   but  more  than   fifty  persons  are 
named  as  taking  an  active  part  in  these  dehberations. 
The  following  seem  to  have  been  the  most  prominent : 
Liitlieraii :  Conrad  Weiser. 

German  Reformed :  Henry  Antes,  John  Bechtel,  John 

Leinbach. 
Mennonite :  John  de  Tiirk  (Oley). 
Tunkers :  Joseph  Mliller,  Andrew  Frey,  Abraham  du 

Bois,  G.  A.  Martin. 
Schwenkfelder  :  C.  Wiegner. 

Siebentciger :  Prior  Onesimus  (Israel  Eckerlin),  John 

Hildebrand,  H.  Kalkloser. 
Separatists :  J.  A.  Gruber,   Theobald   Endt,  Conrad 

Matthiii. 
.Hermit:  J.  G.  Stieffel. 

Moravians  :  de  Thiirnstein,  John  Jacob  Mliller, 
(Secretary  of  the  first,  fourth,  fifth,  sixth  and 
seventh  Synods,)  Bishop  David  Nitschmann, 
Andrew  Eschenbach,  Pyrla?us,  Biittner,  Ranch, 
and  others/3 

When  Antes'  circular  arrived  at  Ephrata,  "  a  council  of 
war  was  held  in  the  camp,"  and  it  was  resolved  that  a 
brother  in  Zion  and  some  fathers  should  make  their  ap- 
pearance there  ;  but  the  Prior,  against  whose  dignity  it 

^3  The  following  are  some  additional  names  whose  Church-relations  are 
not  mentioned  : 

Cornelius  Weygand  and  Christopher  Meng,  from  Germantown. 
Adam  Schaucs,  from  Frederick  Township,  Secretary  of  the  second  Synod. 
John  I'cter  Jacobs  von  Larschett,  Amwell  Township,  West  Jersey. 
John  Kooken,  Worcester  Township. 
^Christian  Kintsy,  Oley. 
John  Bartley,  Oley. 
V,.  Merckel,  Skippack. 
Jacob  Vetter  and  John  Herpein,  Oley. 
Christian  Baus,  Skippack. 
Heinrich  HoUstein,  Falkner  Swamp. 


THE   PENNSYLVANIA  SYNODS. 


99 


would  have  been  that  another  should  be  preferred  to 
him,  knew  how  to  manai^^e  that  his  hands  were  filled/'' 

The  Mennonites  at  Skippack  sent  no  deleu;-ates  to  the 
first  meeting. 

According  to  Zinxendort's  statement,  there  were 
generally  about  one  hundred  or  more  persons  present  at 
these  Synods,  but  he  declares  distinctly  in  his  "  Naturelle 
Refiexionen  :  "  "  I  was  neither  the  author  nor  adviser 
(suasor)  of  these  meetings,  which  were  called  by  Penn- 
sylvanians  who  had  become  tired  of  their  own  ways. 
\Miat  the  object  of  these  meetings  may  have  been.  I 
am  not  able  to  determine.  I  should  almost  think  that 
every  deputy  had  his  own  instructions.  What  my  ulti- 
mns  fines  (ultimate  object)  was,  I  know  well  enough,  and 
have  not  for  a  moment  endeavored  to  conceal.  I  wished 
to  make  use  of  this  opportunity  to  place  on  the 
throne  (inthronisiren)  the  Lamb  of  God,  as  the  real 
(eigentliche)  Creator,  Preserver,  Redeemer  and  Sancti- 
fier  of  the  whole  world,  and  at  the  same  time  to  intro- 
duce in  theoria  ct  praxi  the  catholicity  of  the  doctrine  of 
His  Passion,  as  a  universal  theology  for  the  German 
Pennsylvanians." 

It  is  difficult  to  decide  whether  the  original  purposes  of 
those  who  convened  these  meetings  were  always  kept  in 
view  and  finally  obtained,  but  as  far  as  we  are  acquainted 
with  the  proceedings,  it  may  be  said  that  they  were  not. 
It  appears  as  if  Antes  and  other  "lovers  of  peace" 
would  have  been  satisfied  if  they  could  only  have 
succeeded  in  forming  a  kind  of  confederacy  among  all 
the  different  denominations  and  sects,  henceforth  to 
avoid  all  animosities  and,  without  condemning  others 
in  minor  particulars,  to  agree  in  the  essential  point 
of  the    orthodox    and   evangelical    doctrine,    "  Justifi- 


Chronicon  Ephratense,  p.  126. 
•5  Naturelle  Refiexionen,  pp.  194,  195. 


lOO 


THE  brethren's  CONGREGATIONS. 


cation  by  faith  in  Christ,"  lest  the  children  of  this  world 
might  have  reason  to  say:  "They  that  preach  peace  and 
conversion  are  at  enmity  amongst  themselves." 

Others  may  have  attended  with  the  intention  of  defend- 
ing and  spreading  their  peculiar  views,  and  kept  aloof 
when  they  perceived  that  they  pould  not  succeed  in  their 
design. 

A  Christian  Union,  in  the  modern  acceptation  of  the 
term,  was  not  brought  about,  nor  was  it  intended,  as  far 
as  Zinzendorf  was  concerned.  On  the  contrary,  these 
synodal  meetings  had  rather  the  effect  of  increasing 
the  religious  warfare  between  churchmen  and  dissen- 
ters, errorists  and  indifferentists,  lukewarm  disciples  and 
fanatics.  But  the  standard  of  the  Gospel  was  raised 
higher ;  the  warfare  was  no  longer  concerning  outward 
forms  and  ceremonies  merely,  but  about  the  very 
essence  of  Christianity  itself.  A  fermenting  leaven 
was  thrown  into  the  corrupt  mass,  and  many  who  had 
been  indifferent  about  the  concerns  of  their  souls, 
began  to  inquire  for  the  truth  and  to  wish  for  the  long- 
neglected  means  of  grace. 

Hence  more  than  a  mere  passing  notice  of  these 
Synods  is  important,  not  only  for  the  history  of  the 
Brethren's  Church  in  America,  but  for  the  general  Church 
History  of  Pennsylvania. 

•  The  first  Synod  was  held  at  Germantown  in  Theobald 
Endt's  house,  on  January  12  and  13,  1742,  (New  Style.) 
Henry  Antes  opened  the  meeting  by  once  more  stating  its 
object,  as  expressed  in  his  circular  mentioned  above. 
Thereupon  a  Separatist  (whose  name  is  not  mentioned), 
handed  in  a  paper  containing  some  stringent  remarks 
"about  some  sermons  of  a  newly  arrived  German  min- 
ister and  his  uncharitable  expressions."  Zinzendorf  thus 
gained  an  opportunity  to  repeat  what  he  had  said  in 
a  sermon  in  Germantown  and  to  point  out  Christ  and 


THK   PENNSYlAANtA  SYNODS. 


lOI 


His  meritorious  sufferino-  and  death  as  the  only  source 
of  our  salvation.  His  words  made  a  deep  impression 
and  his  proposal  that  they  all,  instead  of  judg-ino-  and 
condemning  each  other,  ought  to  bow  down  before  the 
.Saviour  and  implore  His  forgiveness,  was  generally  ap- 
proved of. 

But  as  there  were  not  only  such  present  who  desired 
a  closer  connection  with  each  other,  but  also  .Separatists, 
who  had  conscientious  scruples  concerning  too  in- 
timate and  close  connection,  this  point  was  thoroughly 
discussed  on  the  second  day,  and  according  to  the 
Saviour's  declaration  (John  i  7  :  10-23),  it  was  maintained, 
that  the  closer  fellowship  of  believers  was  in  itself  no 
sign  of  sinful  attachment.  "  The  true  communion  of 
the  saints,"  it  was  said,  "is  the  Church  of  God  in  the 
Spirit  throughout  the  whole  world,  constituting  that 
spiritual  body  whose  Head  is  Christ.  But  they  also 
constitute  a  communion  of  saints  who,  though  outwardly 
belonging  to  different  denominations,  agree  in  all  essen- 
tial points  of  doctrine  pertaining  to  salvation.  And 
lastly  those  small  societies  or  congregations  are  called 
a  commmunion  of  saints,  who  form  a  closer  and  more 
intimate  connection  among  themselves  in  order  that 
their  ministers,  as  they  who  must  give  account,  may  be 
enabled  to  watch  the  better  over  their  souls."  (Heb. 
13:  I7-) 

After  these  preliminaries  the  following  resolutions  were 
unanimously  adopted  : 

"We  believe  and  unanimously  confess,  that  no  one 
else  could  have  saved  us  from  eternal  death,  save  our 
Lord  and  God,  Jesus  Christ  alone,  by  His  blood.  We  be- 
lieve that  He  must  die  for  the  world ;  not  that  any  one  in 
heaven  or  on  earth  could  have  forced  Him,  but  because 
there  was  no  other  way  in  heaven  or  on  earth  to  save  us  ; 
His  compassion  for  us  sinners  constraining  Him. 


I02 


THE  brethren's  CONGREGATIONS. 


''The  Father,  who  loved  His  only-begotten  Son,  es- 
pecially because  ,He  (the  Son)  willed  to  give  His  life  for 
the  world,  even  before  its  creation,  has  sent  Him  for  this 
purpose.  He  has  given  Him  for  the  whole  world,  and 
Jesus  is,  therefore,  called  not  only  the  Saviour  of  believers 
and  the  propitiation  for  their  sips,  but  also  for  the  sins  of 
the  whole  world,  and  the  Saviour  of  all  men.    *  * 

"  Every  one  remaineth  dead  in  sin,  except  he  be  called 
to  life  by  Christ.  Every  one  must  be  regenerated  ;  but 
ivhcn  and  in  ivhat  manner,  is  known  only  to  the  Lord.  It 
is  not  our  office  to  bring  souls  to  life,  but  to  impart  the 
Word  of  Life  to  those  that  have  been  awakened  by 
Christ.         *  =•= 

"  The  pardoned  sinner  has  the  privilege  or  the  right, 
henceforth  not  to  sin  any  more,  but  to  become  holy  ;  and 
lest  Satan  again  pervert  his  senses,  he  must  have  his 
heart  and  mind  guarded  by  the  grace  of  the  Lord,  our 
God." 

In  conclusion  all  agreed  to  abstain  in  future  from  dis- 
puting about  all  plain  passages  of  Scripture  ;  and  thus  the 
conference  ended  peaceably,  orderly  and  in  the  most  per- 
fect unanimity,  as  is  testified  by  the  signing  of  the  minutes 
by  nine  witnesses,  chosen  from  different  denominations. 

But  we  may  well  suppose  that  the  oral  and  printed 
reports  of  this  meeting  were  not  received  alike  favorably 
everywhere.  Here  and  there  more  or  less  opposition 
was  thereby  called  forth,  and  especially  was  this  the  case 
at  the  Ephrata  Monastery.  Prior  Onesimus,  who  had 
been  treated  by  Zinzendorf  with  great  consideration,  in- 
sisted that  the  next  Synod  sliould  be  held  "in  the  camp," 
that  is,  at  Ephrata.  Hut  b'ather  b^-iedsam  strenuously  op- 
posed it.  probably  foreseeing  danger  for  his  own  authority 
in  these  public  meetings.  On  this  account,  also,  he  took 
care  never  to  come  into  |)ersonal  contact  with  Count 
Zinzendorf,  whose  mental  superiority  he  could  not  but 


THK   I'KNNSVI.VANIA  SYNODS. 


secretly  acknowledoe.  He  found  it  a  g-ood  ()])portunity, 
however,  to  break  the  increasintr  power  of  the  Prior. 
Meanwhile  he  permitted  some  of  his  community  to 
attend  several  of  the  succeedin<^  meeting's. 

The  second  Synod  was  held  in  the  house  of  George 
Huebner  in  Falkner  Swamp,  on  January  25  antl  26. 
Zinzendorf  was  at  once  elected  presiding  officer,  and  for 
the  purpose  of  bringing  some  order  into  this  chaos  of 
most  contradictory  views  and  opinions,  and  to  avoid 
unnecessary  and  lengthy  discussions  about  trifling  mat- 
ters, proposed  to  decide  by  the  Lot  what  subjects  should 
be  discussed,  and  also  whether  any  one  should,  or  should 
not,  produce  his  own  views,  which  might  possibly  prove 
to  be  very  undigested.  Whether  Zinzendorf  himself 
always  strictly  adhered  to  this  rule,  might  be  difficult  to 
decide. 

The  most  important  decision  of  this  meeting  was  the 
following : 

"The  proper  object  of  this  assembly  of  all  evangelical 
denominations  is,  that  henceforth  a  poor  inquirer  for  the 
way  of  life  may  not  be  directed  in. twelve  different  ways, 
but  only  in  one,  let  him  ask  whom  he  will.  Hut  if  any 
one  should  take  a  fancy  to  him  who  directed  him  in  the 
way,  and  should  wish  to  travel  on  the  same  according  to 
his  method,  he  has  full  liberty  to  do  so,  provided  he  be  as 
yet  in  no  connection  with  any  religious  society." 

The  third  Synod  met  at  Oley.  in  john  de  Turk's  house, 
on  F"ebruary  2  1-23. 

Through  the  evangelical  testimony  of  Bro.  Andrew 
Eschenbach,  a  small  congregation  of  believers,  consisting 
of  Lutherans,  German  Reformed,  Mennonites  and  others 
had  been  gathered  at  this  place  ;  their  minister  being 
a  Moravian.    The  most  natural  course  would  have  been 

Chron.  Ephratcnse,  p.  126. 
^  Fourth  Question  ;  see  Report,  p.  26. 


I04 


THE   BRETHREN'S  CONGREGATIONS. 


at  once  to  organize  these  believers  as  a  Moravian  con- 
gregation, and  it  is  probable  that  all  concerned  would 
have  agreed.  But  Zinzendorf  opposed  this  plan.  He 
did  not  wish  to  gain  proselytes  for  the  Brethren's  Church, 
his  idea  being  that  "if  all  could  only  agree  in  the  most 
essential  points,  every  one  might  remain  in  his  denomi- 
nation." 

The  Synod,  therefore,  coinciding  with  Zinzendort's 
views,  recognized  the  Oley  congregation  as  an  undenomi- 
national Church,  and  Andrew  Eschenbach,  who  was  to 
continue  his  apostolic  labors  in  this  congregation,  was  sol- 
emnly ordained  a  minister  of  the  Gospel  by  the  Moravian 
Bishop,  David  Nitschmann,  assisted  by  Brother  Ludwig, 
as  a  theologian  from  Tubingen'^  and  by  Brother 
Anthony  Seiffert,  an  elder  and  teacher  of  the  Moravian 
colony  in  Georgia. 

At  the  same  time  also,  three  other  Brethren  received 
ordination,  viz.,  Christian  Henry  Rauch,  missionary  among 
the  Indians  between  Esopus  and  Albany  ;  Gottlob  Btittner, 
destined  to  be  a  missionary  among  the  Six  Nations  ;  and 
J.  Christopher  Pyrkeus,  minister-elect  of  the  Lutheran 
congregation  in  Philadelphia. 

After  this  act,  preparations  were  made  for  the  baptism 
of  three  converted  Indians,  who  had  come  with  the  mis- 
sionary. Brother  Rauch,  from  Checomeko.  The  whole 
assembly  being  met  in  a  barn  belonging  to  Mr.  de  Turk, 
the  three  catechumens  were  placed  in  the  midst,  and  with 
fervent  prayer  and  supplication  were  devoted  to  the  Lord 
Jesus  Christ,  as  His  eternal  property;  upon  which  Brother 
Rauch,  with  great  emotion  of  heart,  baptized  these  three 
first  fruits  of  the  North  American  Indians  into  the  death  of 
Jesus,  calling  Shabash,  Abraham  ;  Seim,  Isaac  ;  and  Kiop, 

Zinzendorf  had  been  approved  as  a  Lutheran  theologian  by  the 
Lutheran  Superintendent  and  Divines  at  Stralsund,  April  26,  1734,  and  had 
been  formally  recognized  as  such  by  the  Theological  Faculty  of  the  Univer- 
sity of  Tubingen,  DecemI5er  19,  1734. 


THE   PENNSYLVANIA  SYNODS. 


Jacob.  The  Tunkcr  brethren  were  present  at  this  trans- 
action, though  the  baptism  was  performed  by  sprinkHno-. 

These  solemn  acts  had  a  great  inlluence  on  tiie  spirit  of 
the  whole  assembly,  which  at  first,  when  the  Siebentager 
brought  forward  a  paper  against  matrimony,  and  a  Scotch 
Presbyterian  addressed  them,  speaking  of  the  secret 
enemies  of  Jerusalem,  threatened  to  become  very  stormy  ; 
but  when  the  Siebentager  had  departed,  so  mucli  harmony- 
prevailed,  or  seemed  to  prevail,  and  the  guidance  of  the 
Holy  Spirit  was  felt  in  so  powerful  a  manner,  that  all  the 
members  present  (Lutherans,  Reformed,  P)aptists,  Mora- 
vians, Schwenkfelders)  felt,  for  the  moment  at  least,  that 
they  were,  indeed,  one  Church  of  God  in  the  .Spirit, 
though  outwardly  divided  into  different  denominations 
and  communities. 

Fearing  that  this  spiritual  union  might  again  be  liroken, 
they  made  the  following  provision,  which  may  be  objected 
to  as  inadequate,  though  it  at  least  shows  the  sincerity 
of  their  convictions  and  the  fervency  of  their  brotherly 
love.  From  fifty  men  there  were  selected  by  Lot,  first 
•  thirty,  then  twenty,  then  ten,  and  then  five,  and  from  these 
five,  appointed  by  Lot,  three  were  elected  as  trustees  of 
the  Synod,  viz.,  Andrew  P>ey,  a  Baptist  or  Tunker  ;  Gott- 
tried  Haberecht,  who  had  been  a  member  of  the  Ephrata 
community,  and  Anthony  Seiffert,  from  Bethlehem. 

These  trustees  were  ordered  Ijy  the  .Synod  to  select 
from  the  children  of  God  in  thiscountr)'  two  worthy  men, 
and  to  have  them  confirmed  by  Lot.  These  men,  known 
only  to  the  trustees,  should  su[)erintend  the  Church 
of  God  in  the  Spirit,  and  should  try  to  i)revent,  as  much 
as  was  in  their  power,  this  spiritual  union  from  being 
again  dissolved,  or  from  becoming  a  new  sect  without 
spirit.  In  case  their  names  should  become  known,  their 
commission  was  to  cease,  and  others  were  to  be  elected 
by  the  trustees. 

7 


io6 


THE  brethren's  CONGREGATIONS. 


WHiethcr  this  resolution  was  ever  acted  upon,  it  would 
of  course,  be  difficult  to  determine,  but  from  some  hints 
in  the  manuscript  minutes'"  of  the  sixth  Synod  it  would 
appear  as  if  the  selection  of  these  two  men  had  not  been 
made.  But  even  if  these  proceedings  should  be  called 
unpractical,  they  at  least  prove  that  Zinzendorf  aimed 
at  no  spiritual  dominion  in  this  country  ;  that  he  did  not 
wish  to  become  the  founder  of  a  new  Church  ;  but  that 
his  aim  was  that  "all  Christians  might  be  perfect  in 
one."    John  17:2 1-23. 

However,  the  immediate  effect  of  this  arrangement  was 
that  the  Mennonites  and  Schwenkfelders  withdrew  alto- 
gether ;  the  Tunkers  arranged  their  own  annual  meet- 
ings,3°  which  continue  to  this  day'" ;  and  the  Sieben- 
tager  also  refused  to  have  any  further  connection  with 
these  Synods.  Hence  the  next  meeting,  which  had  been 
appointed  for  Conestoga,  had  to  be  transferred  to  Ger- 
mantown. 

'Hie  fourth  Synod  met  at  Germantown  in  Mr.  Ash- 
mead's  house,  on  March  21-23. 


=9  MS,  Bethlehem  Archives. 

3"  Chron.  E|)hratcnse,  ]).  210.  George  Adam  Martin,  at  that  time  a  min- 
ister of  the  Tunkers  and  later  a  monk  at  Kphrata,  speaks  as  follows  con- 
cerning these  Synods:  "  Und  wcilcn  alk'  C.esinntheiten  darzu  eingeladen 
wurden,  wurde  ich  auch  von  meineni  Wnstehcr  dc'|)utirt,  dahin  7.11  gehen  :  als 
ich  zur  C'onferenz  kam,  welche  in  t  )lcy  gchaltcn  w  urde,  fand  ich  daselbst 
von  unsci  ii  Tiiufei  n,  Sicbentagcr,  Mennonisten  und  Se]jaratisten  ;  der  Graf 
aber  scllist  wai-  \'oisitzcr,  daselbst  hiirete  ich  drey  Tage  wunderliche  u. 
seltsame  Sachen.  Als  ich  nun  wieder  hcimkam,  Ijrachte  ich  mich  bey 
meinen  X'orstehern  an,  und  sagtc  ;  dasz  ich  dcs  Grafen  Conferenzen  ansehe 
als  einen  Fallstrick,  um  einfaltige  und  ungeiibtc  erwcckte  Leute  wieder  an 
die  Kindertaufe  und  den  Kirchengang  zu  bringen,  und  das  alte  Babel 
wieder  auf  zu  richten.  Wir  hielten  Rath,  was  zu  thun  seyc,  imd  wurden  einig, 
dieser  Gefahr  zu  vor  zu  komnun,  well  schon  einige  raufer  sich  an  dieser 
nichtigen  Lehre  vergaft  hattcn,  jiihilich  cine  Confercnz  zu  halun,  oder,  wie 
wirs  nannten,  eine  grose  VCrsammlung,  (a  big  meeting)  und  wurde  zugleich 
Zeit  und  Ort  bestimnu  :  dieses  ist  der  Anfang  und  das  Fundament  von  der 
grosen  V'ersammlung  der  Taufer." 

3'  Wincbrenner's  History  of  Denominations,  p.  93. 


THE  PENNSYLVANIA  SYNODS. 


107 


When  Zinzendorf  entered  and  found  that  only  those 
had  made  their  appearance  who  were  really  one  in  spirit 
— the  Mennonites  and  Schwenkfelders  having  sent  no 
deputies — he  felt  that  the  proper  object  of  these  meet- 
ing-s  would  not  be  gained,  and  proposed  to  dissolve  the 
meeting  at  once,  but  this  proposition  was  overruled  by 
the  Synod. 

The  discussion  soon  turned  from  general  matters  to 
the  especial  wants  of  particular  localities,  and  different 
proposals  and  resolutions  were  passed,  which,  however, 
are  of  no  general  interest. 

The  most  important  matter  was  Zinzendorf's  inci- 
dental declaration  concerning  the  Lutheran  Church. 
When  a  Tunker  and  Siebentiiger  began  a  theological 
dispute,  he  made  use  of  this  opportunity  to  request 
permission  of  the  Synod  to  demonstrate  that  the 
Lutheran  denomination,  of  which  he  still  held  himself  to 
be  a  member,  was  properly  the  most  blessed  one  and,  as 
to  the  internal  concerns  of  the  soul,  preferable  even  to 
the  old  Moravian,  and  open  for  all  apostolic  graces,  if 
only  its  ministers  would  be  valiant,  single-minded,  well- 
grounded  in  doctrine  and  would  act  with  divine  wisdom. 
He  further  stated,  that  it  was  a  great  question  whether 
a  servant  of  Christ  who  had  separated  himself  from  the 
Lutheran  Church,  had  gained  anything  by  joining 
another  sect ;  he  considered  it  very  doubtful. 

As  regards  the  Reformed  Church  he  referred  to  the 
first  part  of  the  published  proceedings  of  the  Synod  of 
Berne,  saying  that  the  chief  points  of  doctrine  were  there 
set  forth  according  to  the  truth,  in  such  a  manner,  that  a 
servant  of  Jesus  in  that  Church,  might,  under  the  shield 
of  his  denominational  creed,  proclaim  the  pure  Gospel. 

Hence  it  would  naturally  follow,  that  if  these  two 
Churches  would  unite  and  hold  their  spiritual  treasure 
in  common,  they  might  form  a  real  apostolic  Church,  and 


I08  THE   brethren's  CONCJREdATIONS. 

gradually  absorb  all  smaller  sects,  whereupon  the  Mora 
vian  Church,  seeing  her  dear  brothers  in  one  house, 
would  be  their  faithful  sister. 

The  fifth  Synod  was  held  in  a  more  public  manner, 
on  April  17-20,  in  the  German  Reformed  Church  in 
Germantown,  and  was  attended  by  those  only  who  were 
of  one  mind  and  one  spirit.  Concerning  the  ecclesiastico- 
religious  state  of  Pennsylvania  the  Synod  declared  : 

"  Pennsylvania  is  a  complete  Babel.  The  first  to  be 
accomplished  is  to  liberate  its  sighing  prisoners,  which 
cannot  be  done  according  to  the  common  rules  ;  apostolic 
powers  are  recjuired." 

Quite  unexpectedly  Bro.  C.  G.  Israel,  missionary  in 
St.  Croix,  W.  I.,  arrived  while  the  Synod  was  yet  in 
session,  and  related  his  wonderful  preservation  in  a  ship- 
wreck near  Tortola,  December,  1739,  where  his  com- 
panion, Albinus  Feder,  perished. 

Immediately  after  the  Synod  the  minister  of  the  Re- 
form(;d  Church  in  Germantown,  John  Bechtel,  was 
ordained  by  Bishop  Nitschmann,  who  thereupon  de- 
parted on  a  visitation  of  the  Moravian  Missions  in  the 
Danish  West  Indies. 

The  sixth  Synod,  also  held  at  Germantown,  on  May 
16-18,  seems  to  have  been  but  sparsely  attended,  and 
was  the  least  important  of  all.  It  is  evident  that  these 
meetings  followed  each  other  in  too  quick  succession, 
and  it  is  not  to  be  wondered  at,  if  even  those  who  at 
first  had  taken  a  lively  interest  became  tired  and 
remained  away. 

A  proposal  to  invite  all  parents  in  the  four  counties  of 
Pennsylvania  to  send  one  man  from  each  township  to  a 
contcrcncc  in  Bethlehem,  to  devise  ways  and  means  for 
th(;  establishment  of  a  general  boarding-school,  led  to  no 
results. 

Oldendorp's  Missions-Geschichte,  p.  627,  e/  seq. 


THE   PENNSYLVANIA  SYNODS. 


109 


The  seventh  Synod  was  convened  at  Philadelphia,  on 
June  13  and  14,  "in  Mr.  Evans'  house,"  and  was  numer- 
ously attended,  partly  because  it  was  intended  to  be  the 
last  of  these  meetings,  and  partly  because  it  had  become 
known  that  a  considerable  company  of  Moravians  had 
arrived,  and  curiosity  was  excited  to  see  these  people. 

It  must  be  borne  in  mind,  that  when  these  Synods 
began,  there  was  no  Moravian  Church  in  this  country, 
and  therefore  no  deputies  of  the  Moravians  could 
attend  them.  There  were  some  members  of  the  Church 
living  in  the  woods  where  Nazareth  and  Bethlehem 
are  now  located,  who  had  made  the  first  beginning 
of  a  settlement.  As  they  enjoyed  the  love  and  confi- 
dence of  other  children  of  God,  they  were  freel)'  per- 
mitted, as  far  as  they  themselves  were  concerned,  to  take 
part  in  the  deliberations  of  the  Synods,  and  some,  for 
instance,  Bishop  Nitschmann  and  Anthony  Seiffert,  even 
became  active  members.  Still,  as  Zinzendorf  expresses 
it, 5^  "as  they  had  nothing  to  do  with  the  prevailing  con- 
fusion of  tongues  in  Pennsylvania,"  not  having  any 
established  congregations  in  the  country,  they  could  not 
participate  in  the  deliberations  of  the  Synod  in  the  same 
manner  as  did  other  denominations.  But  now  the  time 
was  come  when  the  first  Moravian  Church  in  America 
was  to  be  established,  under  the  direction  of  the  Lord. 

A  colony  of  Moravian  pilgrims,  fifty-seven  in  number, 
had  arrived  in  Philadelphia,  on  June  7,  a  few  days  before 
the  opening  of  the  seventh  Synod,  and  had  made  applica- 
tion to  be  received  into  the  spiritual  connection  of  the 
"  Church  of  God  in  the  Spirit."  After  several  letters 
addressed  to  the  Synod  had  been  read,  Peter  Bohler,  the 
leader  of  this  company  which  had  been  regularly  organ- 
ized as  a  "Sea  Congregation,"  and  three  elders,  George 
Piesch,  John  Brandmiiller,  and  Adolph  Meyer,  were  then 


33  Zinzendorf's  Naturelle  Reflexionen,  p.  192. 


I  lO 


THE  brethren's  CONGREGATIONS. 


summoned,  and  closely  questioned  concerning  their  doc- 
trine ;  the  names  of  all  the  brethren  and  sisters  who  were 
to  constitute  the  Church  at  Bethlehem,  were  read — one 
hundred  and  twenty  in  all — and  a  vote  having  been 
taken,  all  present  in  Philadelphia  were  permitted  to 
enter.3* 

After  a  fervent  prayer  by  Andrew  Frey,  one  of  the 
trustees  of  the  Synod,  and  a  short  address  by  the  Presi- 
dent, Zinzendorf,  Henry  Antes  declared  in  the  name  of 
all  the  members  present,  "  that  the  undenominational^^ 
Synod  of  Pennsylvania  acknowledges  the  old  Moravian 
Church  just  arrived,  as  a  true  Church  of  the  Lord  ;  that 
their  ministers  especially  will  be  considered  their  brethren 
and  fellow-servants  ;  that  as  regards  the  internal  arrange- 
ments of  their  Church,  the  Synod,  according  to  its 
fundamental  rules,  will  not  interfere  in  any  way,  deeming 
this,  as  well  as  any  other,  Church  '  independent  and 
inviolable;'"  and  finally  expressed  the  wish,  that  the 
grace  of  the  Lamb  might  be  with  them. 

Anthony  Seiffert,  another  trustee  of  the  Synod,  and  an 
Polder  of  the  Church,  concluded  the  solemnity  by  prayer. 
In  the  afternoon  the  members  of  the  Synod  and  the 
"Sea  Congregation"  held  a  love-feast  on  board  the 
vessel. 

The  second  day  was  altogether  devoted  to  the  regular 
business  of  the  Synod.  After  full  discussion  the  views 
of  its  members  in  reference  to  the  religious  state  of  nine 
denominations,  viz.,  the  P"riends,  Moravians,  Lutherans, 
German  Reformed,  Mennonites,  Schwenkfelders,  Tunkers, 
Conestoga  Siebentager,  and  Separatists,  were  recorded 
and  published  in  nine  paragraphs  as  the  "  unanimous 
result  of  the  General  Synod  of  Pennsylvania." 

Authentisch;  Relation  der  siebenten  Synodus  der  Gemeine  (iottes  im 
Geist,  p.  109. 

35  "  Unpartheyische  "  =  undenominational. 

3'  Aiithentische  Relation  der  siebenten  Synodus,  p.  113. 


THE  PENNSYLVANIA  SYNODS. 


I  I  I 


It  was  further  resolved  to  convene  as  regularly  as 
possible  a  quarterly  Ministerial  Conference  (Arbeiter- 
Rath, )  either  at  Philadelphia,  Bethlehem.  Conestoga.  or 
somewhere  else  in  the  country,  to  be  attended  by  all 
those  who  had  remained  faithful  to  the  decisions  of  the 
first  conference,  and  open  to  all  ser\  ants  of  Christ  who 
acknowledged  His  divinity,  did  not  belie\  e  in  the  doctrine 
of  reprobation  and  promised  not  to  abuse  the  confidence 
of  the  Synod. 

Lastly.  Henry  Antes  was  commissioned  to  prepare,  in 
the  name  of  the  S\  nod,  a  circular  to  the  w^hole  country, 
in  which  all  the  children  of  God  should  be  invited  to  join 
the  Church  of  God  in  the  Spirit.  In  this  circular 
occurs  the  following  passage,  which  will  easily  be  recog- 
nized as  Zinzendorf's  own  resume  of  these  seven  Synods  : 

"  All  of  us.  taken  together,  constitute  the  body  of  Jesus 
in  Pennsylvania,  which  w^as  recognized  as  such  in  the  first 
conference  of  all  denominations  ;  acknowledged  anew  in 
the  second  Synod  ;  sealed  in  the  third  ;  opened  in  the 
fourth  ;  demonstrated  in  the  fifth  and  sixth  ;  and  in  the 
seventh  and  last  general  conference  of  denominations 
cheered  by  the  presence  of  a  visible  Church  of  Jesus. 
We  intend  to  continue  holding  this  Church-council  every 
quarter  of  a  year,  with  all  quietness,  according  to  the 
wisdom  which  the  Lord  will  grant.  Our  members  will 
assist ;  for  as  regards  externals  all  are  called  and  spirit- 
ually all  are  known.  Whoever  belongs  to  the  Lord,  let 
him  come  to  us  ! 

"These  are  the  words  of  the  Church  of  the  Lord  to 
all  her  members,  whether  hidden  or  known.  )ea,  to  all 
whom  the  Lord  our  God  will  yet  call.  Have  Thou  mercy 
on  Zion  !  "  " 


57  "  Wir  a^e  zusammen  machen  den  Leib  Jesu  in  Pennsylvania  aus,  der 
auf  der  ersten  Conferenz  von  alien  Religionen  bekannt,  auf  der  zweiten 
nochmals  eingestanden,  auf  der  dritten  versiegelt,  auf  der  vierten  eroffnet, 


I  I  2  THE  brethren's  CONGREGATIONS. 

Thus  ended  the  Pennsylvania  Synods  in  which  Zin- 
zendorf  personally  participated  ;  but  though  he  had  to 
turn  his  attention  to  other  matters,  they  were  still  con- 
tinued as  general  meetings  for  all  denominations  until 
they  gradually  assumed  a  different  character  and'changed 
into  Synods  of  the  Moravian  Church. 

During  Zinzendorf's  absence  among  the  Indians  the 
eighth  Synod  was  held  on  October  i6,  1742,  in  Frederick 
Township,  at  the  house  of  Henry  Antes.  Seven  brethren 
from  l^ethlehem  were  present  and  Peter  Bohler  presided. 
The  niunber  of  members  cannot  be  ascertained,  but  there 
still  exists  a  short  manuscript  report  and  a  printed  cata- 
logue of  the  standing  members  of  these  Synods,  which 
was  probably  drawn  up  at  this  meeting,  to  which  were 
invited  "all  those  children  of  God,  who  have  the  greatest 
insight  into  John  17,  and  serve  their  own  churches  most 
faithfully  ;  to  be  elected  per  vota,  and  to  be  confirmed  by 
Lot.'" 

It  was  resolved  at  this  meeting  : 

1.  To  establish  a  boys'  school  for  the  whole  country  at 
Philadelphia  and  a  girls'  school  at  Germantown. 

2.  To  build  a  church  in  Philadelphia  by  the  Moravians 
for  the  use  of  the  Lutherans,  as  long  as  these  are  willing 
to  hear  the  Gospel  proclaimed  by  the  Moravian  Brethren. 


auf  ilcr  fiinftcn  unci  sechstcn  bcwiescn,  und  auf  dicser  siebenden  und  letzten 
all>;cniciiK'ii  Kcli.nions-Coiifeiciiz  durch  die  aubwcscnde  sichtbare  (jemeine 
]v,sv  1  )(  ;.;lni  l<i  1  wdidcn.  Wir  ucrdcn  aurh  dicscn  Kirchcn-Rath,  nach  der 
VVci^lu  ii  .III  ,|.  r  lli.KK  d. in  Lichen  wiixl,  xicrtuljaliri- in  allcr  stillc  fortsel/.en. 
Unsi-iL  (ilu'ld  wci'diii  (lal)(-\-  assistircn  ;  dcin  aiissrcn  nach  alle  bcruffen, 
dcni  ^ci^tf  n.K  h  allr  -ckannt.     Ih  r  zit  n/is,  :vi  r  di-in  H ERRN  a)is;t'lidrft .' 

"  I);is  siml  dir  Willie  (Icr  (ienieine  dch  Ili'.RK.x  an  alle  ihre  verborgenc  und 
bek.mntc  .Mil;^liedi  r,  und  alle  die  der  }Iekk  uiiser  (jOTT  noch  hcrzu  riiffcn 
wild,     /••//  ;col/,\sl ili,  /.'  Ill , )  /.ion  crharmen  r' — Authentische  Relation,  p.  120. 
liudingisehe  Saniinlungcn,  III,  p.  95. 


LUTHERANS  AND  GERMAN  REFORMED. 


8.   ZINZENDORF's  activity  among   LUTHERANS  AND  GERMAN 
REFORMED. 

In  the  intervals  between  these  Synods  Zinzendorf  de- 
voted most  of  his  time  to  the  spiritual  needs  of  liis 
Lutheran  brethren.  F'or  he  had  come  to  Pennsylvania 
not  as  a  Moravian  Bishop,  but  as  a  Lutheran  clergyman, 
and  he  wished  and  endeavored  to  be  considered  in  this 
light  only. 

His  first  sermon  in  Pennsylvania  was  preached  at  Oley, 
and  soon  after,  on  December  31,  he  was  invited  to  occupy 
the  pulpit  of  the  German  Reformed  Church  in  German- 
town,  where  he  delivered  a  series  of  discourses  on  i 
Tim.  3:  16.  In  Philadelphia,  where  he  had  taken  private 
lodgings,  he  held  daily  family  worship  which  was  often 
attended  by  visitors.  After  a  time,  when  the  Lutherans 
who  attended  his  meetings  had  become  fully  convinced 
that  his  doctrine  was  exactly  the  same  as  that  which  they 
in  their  earlier  days  had  learned  in  Luther's  Smaller  Cate- 
chism and  in  many  of  those  evangelical  hymns  which 
still  clung  to  their  memory,  they  requested  him  to  preach 
occasionally  in  their  meeting-house  in  the  city.  Count 
Zinzendorf,  or  Brother  Ludwig,  as  he  preferred  to  be 
called,  cheerfully  complied  with  this  request,  and  having 
made  the  needful  arrangements  with  the  Reformed  pastor, 
Mr.  Bohm,  as  to  the  time  for  the  services,  he  began  on 
Sunday,  January  21,  and  continued  regularly  every 
Lord's  Day  as  far  as  circumstances  permitted,  preaching 
in  the  morning  in  Philadelphia  and  in  the  afternoon  in 
Germantown. 

Many  of  his  auditors,  who  for  years  had  had  no  oppor- 
tunity to  partake  of  the  Lord's  Supper,  requested  him 
to  administer  to  them  this  holy  ordinance.  For  a 
time  he  refused,  not  being  willing  to  permit  a  mixed 
company  of  godly  and  ungodly  people  to  approach 
the   sacramental  table.    But  when   the  blessed  fruits 


114 


THE  brethren's  CONGREGATIONS. 


of  his  faithful  ministration  became  more  evident,  and 
especially  when  an  extraordinary  emotion  pervaded  the 
whole  assembly  during  the  service  on  Palm  Sunday, 
April  2  2,^'  he  declared  his  willingness  to  administer 
the  Lord's  Supper,  which  was  done  on  Easter  Monday, 
April  30,  according  to  the  Lutheran  ritual. 

About  this  time  all  the  German  Lutherans  in  and  around 
Philadelphia  nnanimonsly  expressed  the  desire  that 
Brother  Ludwig  might  become  their  permanent  pastor. 
Before  answering  their  request  he  called  them  together, 
and  proposed  a  number  of  cjuestions,  to  which  he  re- 
quired their  answers  in  writing.  F"rom  these  it  is  evi- 
dent, that  the  Lutherans  in  Philadelphia  at  that  time  had 
no  other  minister,  that  they  were  in  no  connection  what- 
ever with  any  other  congregation,  and  that  they  had,  or 
at  least  professed,  full  confidence  in  the  Count  and  his 
advice. ''° 

Still  Zinzendorf  was  not  over-anxious  to  accept  this 
vocation  at  once,  knowing  well  that  he  was  watched  from 
beyond  the  ocean,  and  tliat  especially  his  opponents  at 
Halle  would  misrepresent  and  misconstrue  his  motives.''' 
He  therefore  wished  his  countrymen  to  reflect  a  little 
longer  on  this  important  matter,  and  after  some  weeks, 
when  they  all  remained  firm  in  their  resolution  and  not 
one  objected,  he  accepted  the  vocation,  on  May  19,  in 
which  document  also  the  Rev.  J.  C.  Pyrlaeus  was  named 
as  his  assistant  and  successor.''- 

Thus  Count  Zinzendorf  became  the  regularly  called 
pastor  of  the  Lutheran  congregation  at  Philadelphia, 
the  first  one  who  had  received  regular  ordination,  and 

w  Biidingische  Sammlungen,  HI,  p.  580. 
Budingische  Sammlungen,  II,  p.  827. 

A  proof  of  this  may  be  found  in  Weisman's  Church  History,  p.  1104, 
ei  scq.,  and  p.  11 13,  et  seq.,  to  which  Zinzendorf  replied  at  length  in  his 
Naturelle  Reflexionen,  p.  190,  et  seq. 

Rtidingische  Sammlungen,  II,  p.  828. 


LUTHERANS  AND  GERMAN  REFORMED. 


as  such  he  performed  all  ministerial  functions,  though 
only  for  a  short  time. 

Immediately  after  the  Synod  at  Oley,  Zinzendorf  had 
paid  a  visit  to  Tulpehocken,  and  preached  there  on  Feb- 
ruary 25.  Since  the  death  of  Pastor  Leutbecker,  as  » 
related  above,  the  greatest  confusion  had  prevailed  in  this 
Lutheran  Church.  At  the  request  of  the  more  respect- 
able part  of  the  congregation,  Zinzendorf  took  an  active 
part  in  its  affairs  and  sent  the  Rev.  Gotdob  Blittner  to 
be  their  Lutheran  minister.  He,  however,  was  recalled 
in  the  same  year,  and  sent  as  missionary  among  the 
Indians.'*^  In  his  place  John  Philip  Meurer  was  nomi- 
nated by  Zinzendorf  as  minister  of  this  congregation, 
and  as  such  ordained  December  9,  at  Tulpehocken. 

Thereupon  both  these  Lutheran  congregations  ac-  »* 
knowledged  Zinzendorf  not  only  as  a  Lutheran  minister, 
but  as  the  Superintendent  of  the  Lutheran  Church  in 
Perinsylvania,  investing  him  for  the  time  with  the  right  of 
installing  and  recalling  ministers  according  to  his  judg- 
ment. 

'^ut  though  he  wished  to  be  considered  a  Lutheran 
minister  only,  he  was  a  man  of  too  liberal  principles 
to  suffer  himself  to  be  restrained  in  serving  his  Lord 
and  Master  in  any  way,  and  therefore  he  cheerfully  pro- 
claimed the  Gospel  of  Christ,  the  crucified  Redeemer  of 
the  world,  whenever  and  wherever  opportunity  offered. 
He  had  no  objection  to  preach  frequently  in  the  German 
Reformed  church  in  Germantown,  though  he  carefully 
abstained  from  interfering  in  any  other  way  in  the  affairs 
of  the  German  Reformed  Church,  and  when  the  desire 
was  expressed  that  John  Bechtel,  who  had  preached  in 
Germantown  for  many  years,  might  be  ordained,  Zinzen- 
dorf very  properly  left  it  to  Bishop  David  Nitschmann  to 
perform  this  solemn  act,  which  was  done  on  Palm  Sunday. 


«  Biidingische  Sammlungen,  II,  p.  830. 


ri6 


THE  brethren's  CONGREGATIONS. 


Witli  the  Reformed  congregation  in  Philadelphia  he 
had,  of  course,  no  connection  whatever,  as  their  minister, 
the  Rev.  Mr.  Bohm,  had  become  one  of  his  most  violent 
opponents. 

But  there  was  yet  another  mixed  congregation,  that  at 
Oley,  which  consisted  o{  I^utherans,  Reformed  and 
Mennonites.  Andrew  Eschenbach  was  minister  and 
John  Leinbach  elder.  It  was  resolved  to  build  a  new 
church,  John  de  Tlirk,  a  Mennonite,  having  presented 
to  this  congregation  a  piece  of  ground  for  that  purpose. 
Gradually  the  peace  of  this  congregation  was  disturbed. 
Eschenbach,  not  satisfied  with  a  log-building,  desired  a 
large  two-story  building  like  the  clergy-house  at  Bethle- 
hem, and  not  succeeding  in  his  plans,  manifested  his 
disappointment  so  plainly  in  his  public  discourses,  that 
he  at  last  entirely  lost  the  confidence  of  the  congregation. 
On  this  account  Zinzendorf,  as  President  of  the  Penn- 
sylvania Synod  which  had  recognized  this  congregation, 
considered  it  expedient  to  recall  Bro.  Eschenbach, and 
proposed  Henry  Antes  as  minister  in  his  stead. 

The  various  sermons''^  which  Zinzendorf  preached  in 
Pennsylvania,  have  been  published  in  a  separate  volume, 
and  are  a  standing  memorial  of  his  activity  among 
Lutherans  and  German  Reformed. 

Concerning  the  manner  and  substance  of  his  sermons 
we  find  the  following  passage  in  a  letter  written  "to  his 
brethren  among  different  people,"  May  28,  1742'*'^: 

"Our  method  in  proclaiming  salvation  is  this:  To  point 
out  to  every  heart  the  loving  Lamb,  who  died  for  us 


^  Andrew  Eschenbach  returned  to  Bethlehem,  served  for  a  time  as  itiner- 
ant preacher  here  and  there,  but  the  success  of  his  ministry  was  gone.  In 
1745  he  left  Bethlehem  and  became  a  farmer. 

*^  Pennsylvanische  Reden. 

■f'  Zinzendorf 's  Naturelle  Reflexionen,  p.  38,  <?/  seg.  Schrcibcn  an  seine 
Briider  unter  allerlei  Volk,  wahrend  der  Pennsylvanische  Synode  verfasst. 
Philadelphia,  am  ^|  Maji,  1742. 


ZINZKNDORF  AT  BETf[I,EHEM. 


117 


and,  although  He  was  the  Son  of  God,  offered  Himself 
for  our  sins,  as  his  God,  his  Mediator  between  God  and 
man,  his  throne  of  grace,  his  example,  his  brother,  his 
preacher  of  the  law,  his  comforter,  his  confessor,  his 
Saviour,  in  short,  his  all  in  all,  by  the  preaching  of  His 
blood,  and  of  His  love  unto  death,  even  the  death  of  the 
cross  ;  never,  either  in  the  discourse  or  in  the  argument, 
to  digress  even  for  a  quarter  of  an  hour  from  the  loving 
Lamb  ;  to  name  no  virtue,  except  in  Him  and  from  Him 
and  on  His  account ;  to  preach  no  commandment  except 
faith  in  Him  ;  no  other  justification  but  that  He  atoned 
for  us ;  no  other  sanctification  but  the  privilege  to  sin 
no  more;  no  other  happiness  but  to  be  near  Him, 
to  think  of  Him  and  do  His  pleasure  ;  no  other  self- 
denial  but  to  be  deprived  of  Him  and  His  blessings  ;  no 
other  calamity  but  to  displease  Him;  no  other  life  but  in 
Him." 

This  method  of  referring  everything  to  Christ  and  of 
regarding  Him  as  all  in  all,  made  Zinzendorf's  sermons 
very  powerful,  impressive  and  effective,  and  many  could 
be  pointed  out  in  later  years,  who  traced  their  first 
impressions  of  divine  truth  to  one  or  the  other  of  these 
animated  Gospel  discourses. 

9.      ZINZENDORK  AT  BETHLEHEM. 

Count  Zinzendorf  had  been  in  Pennsylvania  more 
than  six  months,  without  bestowing  any  special  attention 
to  the  small  Moravian  colony  at  Bethlehem.  His  mind,  as 
well  as  his  time,  was  fully  occupied  with  that  kind  of 
activity  for  the  Kingdom  of  Christ,  which  he  found  at  the 
Pennsylvania  Synods  and  as  Lutheran  pastor  in  Phila- 
delphia. Moreover,  his  extensive  correspondence  and 
voluminous  writings  in  pamphlets  and  newspapers,  forced 
upon  him  by  his  opponents,  demanded  not  a  little  part  of 


ii8 


THE  brethren's  CONGREGATIONS. 


his  time  and  labor  ;  hence  he  actually  had  no  leisure  to 
attend  to  the  affairs  of  the  infant  colony  at  Bethlehem  ; 
and,  in  truth,  there  was  as  yet  no  occasion  to  pay  a 
longer  visit  there.  The  number  of  colonists  was  very 
small,  and  as  each  Synod  was  attended  by  some  of  their 
number,  whilst  others  were  visiting-  here  and  there  in  the 
country,  the  building  of  the  "house  of  the  pilgrims"  on 
the  Lehigh  proceeded  very  slowly,  and  when  F"ather 
Nitschmann  demanded  more  assistance,  he  was  told 
that  the  spiritual  work  must  be  attended  to  first."*^ 

After  the  close  of  the  seventh  Synod,  however,  which 
also  for  a  time  closed  the  home-mission  labors  of 
Brother  Ludwig,  and  after  the  "  Sea  Congregation  "  had 
arrived,  the  time  was  at  hand  when,  either  in  Bethlehem 
or  elsewhere,  a  more  definite  arrangement  had  to  be  made 
for  the  organization  of  the  first  Moravian  congregation 
in  America,  and  for  a  while  Zinzendorf  turned  his  whole 
attention  to  this  matter. 

After  the  celebration  of  the  festival  of  Pentecost,  June 
17,**  (we  read  in  the  Diary  of  Bethlehem,  which  Brother 
George  Neisser  commenced  on  that  day.)  thirty-five  of 
the  European  Brethren  and  Sisters  left  Germantown  and 
marched  on  foot  by  way  of  Skippack,  Falkner  Swamp 
and  the  Great  Swamp  to  Bethlehem.  On  account  of  the 
great  heat  they  did  not  reach  the  settlement  before  the 
fourth  day,  June  21,'^'^  when  they  were  welcomed  in  a 
love-feast. 

On  Sunday,  June  24,  Brother  Andrew  Eschenbach 
preached  in  the  morning,  and  in  the  afternoon  the  first 

Es  wurde  iiber  den  Mangel  an  leiblichen  Arbeitein  vor  Bethlehem  und 
Nazareth,  nun  Nitschmann  nach  [St.]  Tliomas  f^ienfje,  tjeklat^cl  ;  nnd  von 
Briider  Ludewig  zur  antwoit  ^c,L;cl)cn,  cs  nir)<^e  lieber  noch  cin  jalii' brache 
liegen,  und  das  brodt  gekaufft  werdcn  ;  die  Seelen-saatcn  im  Lande  gicngen 
vor. — Authentische  Relation,  p.  97. 

According  to  Old  Style  five  weeks  later  than  according  to  New  Style. 

Now  hardly  a  two  hours'  ride  by  railroad. 


ZINZENDORF  AT  BETHLEHEM. 


119 


church-council  was  held,  which  in  this  case,  there 
beino^  no  children  among  the  emigrants,  was  a  delibera- 
tive meeting  of  all  the  members  of  the  Church  present 
at  that  time.  In  this  council  two  ver)-  important 
resolutions  were  passed,  which  in  a  manner  decided  the 
character  of  this  congregation  for  many  years  to  come. 

The  first  was  "to  observe  as  a  day  of  rest  not  only 
Sunday — the  day  of  the  Lord,  but  also  Saturday,  the 
Jewish  Sabbath,"  partly  in  order  to  avoid  giving  offense 
to  the  Seventh  Day  Baptists  at  Ephrata,  partly  on  account 
of  the  Indians  and  missionary  labors  among  them,  as  not 
a  few  at  that  time  supposed  that  the  Indians  might  be 
descendants  of  the  ten  tribes  of  Israel  which  had  been 
led  into  the  Assyrian  captivity. 

The  second  resolution  was  "  to  divide  this  church 
into  two  parts,  the  home-church,  ( Hausgemeine)  and 
the  church  of  pilgrims,  ( Pilgergemeine)."  with  the 
intention  that  the  former  should  principally  attend  to 
the  work  of  the  general  housekeeping,  whilst  the  latter 
should  devote  its  time  and  strength  to  spiritual  labor 
throughout  the  country. 

According  to  this  arrangement  the  church  at  Beth- 
lehem was  solemnly  organised,  Jime  25,  1741,  in  an 
evening-meeting  kept  by  Zinzendorf  in  which  he  ad- 
dressed the  congregation  on  the  daily  word  :  "  Strong 
is  thy  dwelling-place,  and  thou  puttest  thy  nest  in  a 
rock,"  Num.  24  :  21.  Ever  since  1752,  this  day  has 
been  annually  celebrated  as  the  church-festival  of  Beth- 
lehem. 

To  the  congregation  of  pilgrims  belonged  Abraham 
Meinung,  John  Brucker,  Adolph  Meyer,  A.  Eschenbach, 
Anthony  Seiffert,  C.  H.  Ranch,  W.  Zander,  John  Hagen, 
J.  C.  Pyrlaeus,  David  Bruce,  Nathanael  Seidel,  George 
Neisser.  Jacob  Lischy,  Christian  P^rederick  Post,  Leon- 
hard  .Schnell,  Philip  Meurer,  John   Bohner  and  John 


1 20 


THE  brethren's  CONGREGATIONS. 


Reinhard  Ronner,  all  of  whom  were  employed  in 
various  ways  in  the  service  of  the  Church,  either  in 
Pennsylvania  or  on  missionary  stations.  There  were 
some  among  those  who  were  reckoned  at  first  to  the 
home-church  who  later  entered  the  missionary  or  minis- 
terial service,  e.g.,  Joachim  Senseman,  David  Zeisberger, 
and  Paul  Daniel  Bry/elius,  a  Swede,  who  had  studied  at 
Upsala.  Of  the  P^nglish  brethren  who  subsequently 
arrived  in  Bethlehem  in  company  with  Peter  Bohler, 
the  following  ought  to  be  mentioned  here,  as  having 
soon  after  entered  the  service  of  the  Church  :  Owen  Rice, 
Thomas  Yarrell,  Joseph  Powel,  Joseph  Shaw  and  Hector 
Gambold. 

From  its  very  commencement,  the  whole  organiza- 
tion of  the  church  at  Bethlehem  according  to  this  plan 
was  a  very  peculiar  one.  It  might  be  called  an  econ- 
omy of  pilgrims,  a  missionary  family  on  a  grand  scale  ; 
or  it  might  appear  to  some  as  a  socialistic  commu- 
nity directed  by  some  secret  power  ;  and  there  were, 
no  doubt,  many  who  were  utterly  at  a  loss  what  to  make 
of  this  colony,  so  utterly  different  from  any  other  in  the 
country.  And  in  truth  it  was  a  strange  mixture  ;  from 
one  point  of  view,  a  colony  in  its  incipient  stage  of 
gradual  growth,  expansion  and  development  only  ;  but 
at  the  same  time  a  fully  organized  church,  ruled  and 
directed  by  men  of  no  ordinary  powers.  Whilst  some 
were  working  on,  steadily  building  houses,  clearing 
lands,  or  making  roads,  others  were  going  and  coming, 
and  strangers  who  visited  Bethlehem — and  their  number 
was  considerable  —  received  very  different  impressions, 
and  accordingly  sj^read  very  different  reports  concerning 
"these  Moravians  and  their  outlandish  ways."  Though 
many  of  these  reports,  no  doubt,  were  not  in  accordance 
with  the  real  state  of  the  case,  still  many  misconceptions 
were  excusable,  especially  in  the  early  period,  when  all 


XINZKNDORK  AT  RKTIIl.KIIEM. 


121 


arrang-ements  for  the  social  and  religious  life  of  the  in- 
habitants of  Bethlehem  were  as  yet  unstable  and  subject 
to  constant  changes.  This  was  especially  the  case  as 
long  as  Count  Zinzendorf  was  personally  present,  for 
his  inventive  genius  constantly  proposed  new  plans,  or 
modifications  and  alterations  of  those  already  adopted. 
Hence  it  is  extremely  difficult  to  sketch  a  faithful  picture 
of  the  early  days  of  the  Moravian  mother-church  in 
America,  without  transcribing  almost  literally  the  I3iary 
of  the  Church.  We  trust,  however,  that  the  following 
condensed  extracts  will  give  some  idea  of  the  state  of 
affairs  during  Zinzendorf's  visit  in  Bethlehem. 

On  Sunday  morning  the  first  meeting,  after  the  daily 
morning  prayers,  was  generally  a  church-council  in 
which  all  the  external  and  internal  affairs  of  the 
Church  were  fully  and  fraternally  discussed.  Then 
followed  German  preaching,  kept  b\-  Zinzendorf.  Peter 
Bohler,  Bishop  Nitschmann,  Anthon\-  Seiffert  and  others. 
In  the  afternoon  there  was  English  preaching,  or  Bible 
lectures,  or  private  meetings  for  the  different  choirs  or 
classes  of  the  congregation,  for  which  services  the  church 
of  the  pilgrims  afforded  a  great  variet)-  of  speakers. 

Whenever  he  was  present.  Count  Zinzendorf  was  con- 
sidered the  ordinary  or  pastor  of  the  congregation,  and 
during  his  absence  and  after  his  return  to  Europe,  Bro. 
Peter  Bohler  held  this  first  and  most  important  office 
until  Bishop  Spangenl)erg  arrived.  But  besides  their 
pastor  the  congregation  had,  like  the  early  congregation 
in  Herrnhut  in  1727,  a  spiritual  elder.  Anthony  Seiffert 
held  this  office  for  a  time,  being  publicly  confirmed  in 
it  by  Zinzendorf,  July  9,  and  after  him  Andrew  Esch- 
enbach.  There  were  besides  vice-elders  and  eldresses 
for  the  different  choirs. 

In  a  church-council  on  July  15,  ten  brethren  were 
nominated   as   "fishermen"  (Matt.  4  :  18,  19)  and  the 


I  22 


THF.   HRETIIRKn's  C( )N( IREGATIONS. 


places  pointed  out  in  which  to  cast  out  the  net  of  the 
Gospel.  After  an  absence  of  fix  e  weeks  they  returned, 
made  their  reports  to  the  con^rei_;ation,  and  were  sent 
out  again,  with  the  distinct  direction,  not  to  interfere 
with  the  labors  of  any  servant  of  Christ  and  to  avoid  all 
useless  disputes. 

On  November  26  we  find  the  following  quaint  notice: 
"  To-day  the  wheel   ran  out,"  one  of  those  four 

brethren  and  sisters  who  for  the  time  formed  the 
"  Pennsylvania  wagon,"  (consisting  of  one  married  and 
one  single  brother,  one  married  and  one  single  sister) 
—  the  idea  being  taken  from  Ezekiel. 

In  July  a  regular  mail  service  was  arranged  by  the 
brethren  for  their  own  use.  to  expedite  letters,  diaries 
and  reports  between  Bethlehem  and  Philadelphia,  prob- 
ably the  first  arrangement  of  this  kind  for  the  interior 
parts  of  Pennsylvania.  The  first  postmasters  were  : 
Bro.  Pyrlteus  in  Philadelphia,  and  George  Neisser  in 
Bethlehem.  The  letter  carriers  were:  Abraham  Biihn- 
inger,  Andrew,  the  negro.  Christian  Werner  and  George 
Schneider;  their  resting-places  being  in  Philadelphia  at 
John  Stephen  Benezet's,  and  in  Falkner  Swamp  at 
Brother  Holstein's.  They  left  Bethlehem  every  Monday 
morning,  walked  as  far  as  Falkner  Swamp  ;  reached 
Germantown  on  Tuesday  night;  went  on  Wednesday 
morning  to  Philadelphia,  and  returned  again  to  German- 
town  ;  on  Thursday  back  again  to  Holstein's,  and  on 
Friday  returned  to  Bethlehem.  Verily,  our  ancestors 
were  great  pedestrians.  After  a  time  Henry  Antes 
provided  them  with  horses  for  this  mail  service. 

According  to  an  arrangement  adopted  at  Herrnhut  in 
1727,  some  brethren  and  sisters  were  appointed  as 
liourly  intercessors,'"  others  as  watchmen  for  the  night; 
others  as  attendants  on  the  sick  ;  and  as  all  these  services 


5"  Memorial  Days  of  the  Renewed  Chinch  of  the  Brethren,  p.  131,  et.  seg. 


ZIN/.KNDORF  AT  BKTIII.EHEM. 


123 


were  irratuitous,  these  various  offices  often  chani^ed 
among  the  members  of  tlie  conoregation. 

Meanwhile  old  blather  Nitschmann  superintended  the 
outward  affairs  of  the  colony  and  himself  helped  faithfully 
in  the  erection  of  houses  and  barns,  assisted  by  yount^ 
and  old.  not  only  by  the  members  of  the  home-church 
but  also  by  the  brethren  whose  main  calling  was  to  pro- 
claim the  Gospel  of  salvation  to  their  destitute  neighbors. 
Whenever  one  or  the  other  of  these  "pilgrims"  or 
"fishermen"  returned  to  Bethlehem  for  a  day  or  two. 
he  would  not  idle  away  his  time,  but  cheerfully  assisted 
in  burning  bricks,  in  making  fence  rails,  or  mending  his 
own  shoes.  All  were  cheerful  and  happy,  although  their 
fare  was  at  times  very  scant,  and  the  labor  and  toil 
were  severe. 

From  all  parts  of  the  country  there  constantly  arrived 
visitors  who  wished  to  see  this  colony,  which  b)'  these 
means  became  known  far  and  near.  To  accommodate 
them,  without  interfering  with  dail)-  avocations,  a 
"  Fremdenstube  "  —  a  room  for  visitors  and  strangers  — 
was  devoted  to  this  [purpose.  Among  the  rest  a  \  isit  of 
ten  Mennonites  is  mentioned  in  October,  and  in  No- 
vember several  of  the  Siebentager  from  Ephrata  came 
to  spy  out  the  land.  Among  these  visitors  were  some 
who  came  for  curiosity's  sake  merely  and  never  returned 
again  ;  but  others  frecjuently  repeated  their  visits,  and, 
at  last,  applied  to  be  received  as  meml)ers  of  this  con- 
gregation. 

On  December  22  thirtet^n  persons,  mostl\-  from  Oley 
(John  and  bVederick  Leinbach,  and  others),  were  sol- 
emnly received  into  the  Church,  and  their  number  was 
farther  increased  on  December  29,  b)-  the  admission  of 
seventeen  persons  to  church-membership,  partly  from 
the  neighborhood  and  partly  from  Philadelphia.  Among 
these  we  mention  especially  Sebastian  Knauss  and  Jacob 


124 


TllK   HRKTIIRKn's  ( '(  )N(;RE(;  ATK  )NS. 


Ehrenhartl,  the  fothers  and  founclers  of  the  Kminaus 
congregation.  And  probabl)'  the  number  would  have 
increased  still  faster,  if  Count  Zinzendorf  had  not  warned 
his  brethren  repeatedly,  not  to  be  too  hasty  with  the 
reception  and  admission  of  new  members ;  nay,  he 
even  required  that  brethren  and  sisters  who  came  from 
European  congregations  should  undergo  a  certain  time 
of  probation  before  being  admitted  to  all  the  rights  and 
privileges  of  full  membership  in  the  Church  in  this  coun- 
try. "Not  to  proselyte,  but  to  evangelize,"  had  always 
been  his  motto. 

Among  the  brethren  and  sisters  who  had  come  from 
Europe  in  June,  there  were  some  fifteen  or  twenty  from 
England.  These  were  sent  to  the  Nazareth  lands  in 
July,  with  the  intention  of  forming  the  nucleus  of  an 
English  congregation  to  be  collected  there,  of  which 
David  Bruce  was  to  be  the  Elder  and  John  Hagen 
the  Warden.  Zinzendorf  visited  there  in  July  and  wrote 
to  the  congregation  of  Bethlehem,  July  27  : 

"Dear  Brethren:  —  Do,  I  entreat  you,  nurse  and 
care  faithfully,  both  bodily  and  spiritually,  for  your  Sister 
Nazareth,  upon  whose  door  I  have  written:  'We  have 
nothing  to  do  but  to  be  happy.'  Adopt  bold  measures 
to  promote  their  building-up  and  everything  else  to  their 
best  advantage,  even  if  it  should  be  to  your  own  disad- 
vantage. Never  say  No  to  anything  that  they  may 
demand.  The  Saviour  will  help  you  and  enable  you  to 
assist  liberally. 

"Your  faithful  and  happy  foster-son, 

Ludwk;  Johanan." 

Soon,  however,  the  brethren  became  convinced  that 
it  would  be  impractical)le  to  adopt  any  national  dis- 
tinction for  the  congregations  at  P)ethlehem  and  Nazareth, 
and  hence  it  was  resolved  (Sej^tember  10)  to  take 
measures  to  make  Nazareth  a  "  ])lace-congregation," 


/INZENDORF's  JOUKNKVS  TIIK   INDIANS.  I  25 


accordino;"  to  the  motlel  of  the  European  congregations, 
though  this  plan  was  not  carried  into  effect  until  1772. 

Meanwhile  the  F^nglish  brethren  were  recalled  and 
removed  in  October,  mostly  to  Philadelphia.  The  two 
log-houses  in  the  woods  at  Nazareth  were  occupied 
for  the  Wfnter  by  M.  Seybold,  who  removed  thither  with 
his  wife  on  October  16.  It  was  necessary  that  some  one 
should  live  there  on  account  of  the  Indians,  who  would 
not  give  up  their  claim  to  the  land.  In  December,  how- 
ever, an  agreement  was  made  with  them,''  upon 
which  they  peaceably  relincpiishecl  their  claim,  and  the 
Brethren  resolved,  though  the  full  value  of  the  land  had 
been  paid,  to  give  to  the  Indians,  as  soon  as  they  should 
have  permanently  settled  elsewhere,  the  same  amount 
as  a  present  which  they  had  demanded  as  the  price  of 
the  land ;  thus  proving  by  deeds  as  well  as  by  words 
that  they  were  friends  of  the  redmen  of  the  forest. 

10.      ZINZENDORF's  journeys  to  the  INDIANS. 

Hardly  had  the  most  necessary  arrangements  been 
made  for  the  temporal  and  sjjiritual  organization  of  the 
Moravian  colonies  at  Bethlehem  and  Nazareth,  when 
Count  Zinzendorf  again  set  out  to  visit  the  Indians,  in  order 
to  convince  himself,  from  personal  observations  on  the 
spot,  how  far  his  brethren  could  become  useful  to  them. 

From  July  24  to  November  8,  he  successivel)-  under- 
took three  journeys  to  the  Indians,  the  first  having  for  its 
object  the  Delawares  within  the  borders  of  the  Province ; 
the  second  the  Mohicans  in  the  Province  of  New  York, 
and  the  third  the  Shawanese  in  the  Indian  Country. 

Without  entering  into  any  details,  we  will  merely 
sketch'^  the  route  of  these  wanderings,  which  as  far  as 

5'  Biidingische  Sammlungen,  II,  p.  933. 

5^ For  a  full  account,  sec  Loskiel's  History  of  the  Mission  among  the 
Indians,  II,  pp.  24-33. 


126 


THE  brethren's  C()N(;RE(;ATI0NS. 


the  Indians  were  concerned,  did  not  lead  to  any  great 
results,  though  they  testify  to  the  zeal  of  Count  Zinzen- 
dorf  in  promoting  the  Kingdom  of  Christ  to  the  utmost 
of  his  power. 

On  July  24  Count  Zinzendorf  set  out  from  Bethlehem 
for  his  first  Indian  journey,  accompanied  by  his  daughter, 
Benigna,  and  eleven  brethren,  Eschenbach,  Zander, 
Lischy,  and  others.  Having  \  isited  Patemi  ^'  and  other 
Indians,  who  were  yet  Hving  on  the  Nazareth  lands,  they 
found  bcN  ond  the  Blue  Mountains  a  larger  Indian  village, 
Meniologameka,  which  afterwartls  for  a  time  became  a 
flourishing  missionar\-  station  oi  iht;  Brethren.  Without 
returning  again  to  Bethlehem,  they  rode  across  the 
country  to  ?vlaguntsche  (now  Emmaus)  and  thence  to 
Allemangel  (now  L)nn  Township,  Lehigh  County), 
where  Zinzendort  became  acquainted  with  some  piously 
inclined  German  settlers,  who  afterwards  became  the 
pillars  of  Moravian  country  congregations. 

Toiling  on  through  forests  and  through  swamps,  and 
crossing  hills  on  roads  which  now  would  hardly  receive 
that  name,  and  having  forded  the  Schuylkill, 5''  they  at 
last  reached  the  house  of  Conrad  Weiser,  at  Tulpehocken, 

3'I'atemy  or  Tatemy  (Moses)  ow  ned  a  tract  of  three  hundred  acres,  bought 
from  the   I'roprietors,  occupying  the  site  of  Stockertovvn,  not  far  from 
Fricdenstiial. 
S'tAugust  1.    On  the  Schuylkill: 

"  Hier  schricb  ich  einen  Brief, 
.A.ls  alles  um  mich  schlief ; 
In  der  finstern  Wiistcn 
Sickihillchokcn, 
Wo  wcnig  X'iiglcin  nisten  ; 
Wcrd'  i(  h  dorh  kaum  inn', 
Dasz  die  Schuylkill  rinn' 
Ueber  Nachbar  C.reen." — /.inzcndorf. 

As  I  write,  I  vigils  keep, 
While  all  around  me  silent  sleep, 
In  the  forest,  dark  and  deep, 
Of  Sickihillehocken,  etc. 


/,IN'/KNI)()Rf's    KJUKNKVS  to    TIIK  INDIANS. 


127 


wliere  Zinzendorf  had  the  satisfaction  of  meeting  some 
sachems  or  chiefs  of  the  Six  Nations,  who  invited  him  to 
visit  them  in  their  own  countr)',  and  as  a  token  of  their 
good-will  presented  him  with  a  fathom  of  wampum, 
which  afterwards  became  very  useful  to  Hishop  Spangen- 
berg  in  his  intercourse  with  these  savages. 

Having  returned  to  Hethlehem  on  August  7.  by  way  of 
Philadelphia,  Count  Zinzendorf  forthwith  made  prepara- 
tions for  his  second  Indian  journey  to  the  Mohicans  at 
Shecomeko,  beyond  the  Hudson.  His  daughter  Benigna, 
Anna  Nitschmann,  Anthony  Seiffert  and  Conrad  Weiser 
accompanied  him.  After  a  fatiguing  ride  of  six  days  over 
mountains,  through  woods  and  swam])s,  they  arrived 
safely  on  August  16  at  Brother  Ranch's  hut,  and  found  a 
cottage  of  bark  prepared  for  their  reception.  During  the 
Count's  abode  at  Shecomeko  six  converted  Indians  were 
baptized  and  several  useful  regulations  were  introduced. 

While  returning  to  Bethlehem  he  had  to  experience  an 
instance  of  Puritanic  intolerance  which  bordered  on  the 
ridiculous.  Resting  on  the  Sabbath,  near  Hurley,  some 
people  assembled  near  his  tent,  and  tried  to  commence 
a  dispute  with  him,  and  finding  him  engaged  in  writing 
and  unwilling  to  listen,  one  of  them,  as  a  justice  of  the 
peace,  had  him  fined  the  next  day,  six  shillings  for 
breaking  the  Sabbath !  ^= 

The  third  Indian  journey  to  the  Shawanese  on  the 
Susquehanna  beyond  Wajomik^*'  was  by  far  the  most 
dangerous  and  fatiguing.  Brother  Mack  and  his  wife, 
Peter  Bohler,  H.  Leinbach,  from  Oley,  and  two  baptized 
Indians,  accompanied  the  Count,  who  left  Bethlehem  on 
September  2  i . 

Conrad  Weiser  also  went  with  them  frc^m  Tulpehocken. 
The  Susquehanna  not  being  navigable,  they  took  the 

55  Biidingische  Sammlungen,  III,  p.  332. 

5*  Wajomik,  Wajomic,  and  Waimoic  were  forms  of  the  name  Wyoming. 


128 


THE  brethren's  CONGREGATIONS. 


land  road,  through  diick  woods,  low  swamps,  and  over 
unfrequented  and  steep  mountains,  and  after  much 
fatigue  arrived  on  Sei^tember  25  in  Shamokin,  a  populous 
Indian  town,  w  here  they  had  the  pleasure  of  meeting  the 
friendl)-  cliief  Shikellimus,  whom  Zinzendorf  had  seen  at 
Weiser's  in  August. 

In  another  Indian  village,  Otstonwakin,  which  was 
deserted  a  few  years  after,  they  met  a  French .  woman, 
Madame  Montour,  who  had  married  an  Indian  warrior, 
and  rested  at  her  house  for  two  days.  Bohler,  Weiser 
and  the  two  Indians  now  turned  back  whilst  Zin- 
zendorf and  his  few  companions  ventured  still  farther 
into  the  trackless  wilderness,"  as  far  as  Wajomik,  where 

5' Count  Zinzendorf  ga\-e  the  following-  t;raphic  description  of  this  journey  : 
Wir  darhtcn  an  die  Hirtentreu' 

Des  Jesuah  Jehovah, 
In  der  betriibten  Wiisteney 

Mit  Nanien  Skehandowa. 

Des  Zeltes  erster  Ruheplatz 

Das  waren  Dorn  und  Distehi, 
Der  dritte  ein  verborg'ner  Schatz, 

Wo  Blaseschlangen  nisteln. 

Der  viert'  ein  unwegsame  Spitz 

Der  Suscjuehanna  (hiellen, 
Der  and're  und  der  fiinfte  Sitz, 

Das  waren  gleiche  Stellen. 

Da  sassen  wir  das  erste  Mai 

Acht  Tage,  zu  erfahren 
Was  unsers  Lamnies  Hochzeitsaal 

Zum  Theil  mag  offenbaren. 

Allein  das  morderische  Herz 

Der  wilden  Schawanosen, 
Verdrosz  so  wohl  der  Zeugenschmerz, 

Als  air  ihr  Liebekosen. 

Der  Konig  liebete  uns  zwar; 

AUeine  kam's  zur  Sache, 
Wo  uns  um  Trost  so  bange  war, 

.So  that  er  wie  der  Drache. 


ZI N ZE N DOR f' S  ( )PPON ENTS 


129 


the  wild  Shawanese  received  them  rather  suspiciously. 
However,  trusting-  in  their  Lord  and  .Saviour,  they  ven- 
tured to  pitch  their  tent  in  the  midst  of  this  treacherous 
tribe  and  remained  twenty  days  amon^-  them.  But  all  their 
endeavors  to  make  them  acquainted  with  the  way  of 
salvation  proved  abortive,  and  the  savages  resolved  at 
last  to  murder  these  intruders.  This,  however,  was 
prevented  by  the  providential  arrival  of  Conrad  Weiser 
who,  becoming  uneasy  at  their  long  delay,  had  hastened 
to  seek  them,  and  arrived  just  in  time  to  discover  and 
prevent  the  execution  of  the  murderous  plan. 

The  return  of  the  Count  and  his  company  to  the  cul- 
tivated parts  of  Pennsylvania  was  very  laborious  and 
even  dangerous,  on  account  of  the  late  season  of  the 
year  and  the  great  floods ;  but  by  the  mercy  of  God 
they  all  arrived  safely  at  Bethlehem  on  November  8. 

II.      ZTNZENDORF's  OPPONENTS. 

The  appearance  of  a  German  Count  in  Pennsylvania, 
who  came  not  as  a  common  tourist,  merely  to  see  the 
country,  but  as  an  ambassador  of  Christ ;  who  attended 
and  even  conducted  large  meetings  of  the  Germans; 
who  held  public  and  private  meetings  without  number, 
and  never  hesitated  to  give  his  opinion  boldly  and  fear- 
lessly—  naturally  not  only  attracted  the  attention  of 
everybody,  but  also  provoked  opposition  and  discussion 
pro  and  co7i  in  the  public  papers.  To  go  into  details  and 
to  take  part  with  either  of  the  contending  parties  after 
a  lapse  of  more  than  a  century,  when  these  quarrels 
have  long  ago  been  forgotten,  would  be  useless  and  in- 
judicious. On  the  other  hand  it  does  not  appear  advisa- 
ble to  omit  all  reference  to  these  matters  of  history  ; 
since  the  effects  of  misrepresentations,  even  if  made 
one  hundred  and  thirty-six  years  ago,  occasionally  mani- 


I30 


THE  brethren's  C0N(;KE(;ATI()NS. 


fest  themselves  here  and  there,  even  at  the  present  day 
and,  we  apprehend,  partly  at  least  because  for  many 
years  this  subject  has  not  been  touched  upon  by  Mora- 
vian writers. 

Our  Christian  friends  in  the  Lutheran,  German 
Reformed,  Presbyterian  and  other  churches,  and  all  who 
are  friendly  inclined  to  the'  Moravian  Church,  will  no 
doubt  kindly  bear  in  mind  that  what  we  are  about  to  say 
in  strict  accordance  with  the  truth,  merely  stating  histori- 
cal facts,  refers  to  a  time  passed  long  ago,  and  is  not  in- 
tended to  imply  any  reflections  on  the  present  relation 
of  the  Moravian  Church  to  other  American  sister- 
churches,  which  is  of  the  most  friendly  kind. 

The  first  who  opposed  Zinzendorf,  soon  after  his 
arrival  in  this  country,  were  the  Separatists  in  and  near 
Germantown,  who  succeeded  in  entangling  him  in  a 
controversy  which,  both  as  to  its  contents  and  to  its  form, 
was  quite  beneath  the  dignity  of  his  social  and  religious 
standing.  They  called  him  the  beast  of  Revelation  or 
the  false  prophet,  accused  him  of  intemperance  and 
invented  various  stories  which  were  printed  in  the 
Pennsylvaiiischc  Geschicht-Schreibcr,''^  ^.nd  went  the  round 
of  the  German  newspapers.  Some  even  maintained 
that  Benigna  de  Zinzendorf  was  not  his  daughter,  but  the 
daughter  of  an  officer  in  the  navy,  whom  he  had  kid- 
napped."^'^ Zinzendorf  answered  tliese  newspaper  articles 
by  several  replies  inserted  in  the  Pennsylvania  Gazette, 
edited  by  Benjamin  Franklin,  as  well  as  by  separate 
German  pamphlets,  and  at  last  demanded,  that  his 
slanderers  should  come  forward  and  prove  their  asser- 
tions, for  which  purpose  he  offerred  to  give  them  six  or 

5*  Published  in  Cjcrmantown  by  Christopher  Saner/ 

59  "William  Tennent,  minister  at  Philadelphia,  preached  from  the  pulpit  in 
New  York,  that  Benigna,  Countess  of  Zinzendorf,  is  not  my  daughter,  but  a 
child  I  had  taken  from  a  lieutenant  of  a  vessel;  and  everybody  ask'd  my 
child,  if  it  is  so?" — Zinzendorf 's  Letter  to  Lord  (iranville,  May,  1753. 


zinzendorf's  opponents. 


eight  months'  time.  This,  however,  as  miq-]it  have  been 
expected,  was  not  done.'"' 

These  mere  personal  attacks,  which  Zinzendorf  ought 
not  to  have  noticed  at  all.  were  the  towntalk  for  a  short 
time,  but  were,  of  course,  soon  forgotten  in  America, 
though  they  diverted  his  opponents  in  Germany  a  little 
longer.  But  it  can  not  be  denied  that  Zmzenclorf,  in  his 
zeal  for  the  cause  of  the  Redeemer,  sometimes  exceeded 
the  bounds  of  prudence  and  used  expressions  which 
gave  just  cause  for  complaint  and  afforded  ample  mate- 
rials for  malicious  accusations  on  the  part  of  his  oppo- 
nents, even  ten  years  after."^" 

Of  greater  consequence,  however,  was  the  controversy 
with  the  leaders  of  Puritanism,  the  effects  of  which  were 

^  A  great  many  papers  referring  to  this  controversy  taken  from  the 
American  papers,  were  pubhshed,  in  the  Biidingische  Sammlungen,  of 
which  we  mention  the  following  : 

"  Anerbietungsschreiben  an  das  ganze  Land  Pennsylvania."  See 
Petinsyhianischer  Gi'Schiiltt-Sclireibcr,  No.  19,  1742.  Philadelphia,  Febru- 
ary I,  174^. — Z.    \'ol.  11,  p.  851. 

"Johann  Heinrich  Schonfelds  Beschwcnmg  iiber  gedarhtes  Schreiben." 
— See  Peniisylvani seller  GesclticJii-Schrcibir.  No.  20, — \o\.  II,  p.  854. 

"Brief  an  den  Pfunsyh'ajtiscltin  Gazittirr."  March  16,  Old  Style.  See 
Pennsylvania  Gazette,  No.  692.— \'ol.  II,  p.  860. 

"  Antwort  darauf  von  J[arob]  \V[eiss]."  Mertz  22.  See  Pennsylvania  Ga- 
zette.   No.  693.— Vol.  II,  p.  862. 

Zinzendorfs  Letter  to  the  Secretary  of  the  Proprietors  concerning  this 
Matter,  in  French ;  March  27.    Vol.  II,  p.  864. 

"Zinzendorfs  Privat  Erinnerung  an  Christoph  Sauern,  Johann  H.  Schon- 
felden,  Johannes  Ecksteinen,  AdamGrubern,  Theobald  Enten  und  Consorten 
in  Germantown."    Philadelphia,  Miirz  27,  1742. — Vol.  II,  p.  865. 

Zinzendorfs  Brief  an  Kiefer  Fende  und  sein  Frau.  December  26,  1742. 
— Biidingische  Sammlungen,  \'ol.  Ill,  p.  loi. 

Letter  of  Zinzendorf  to  the  Pennsylvania  Government.  November,  1743. 
— Biidingische  Sammlungen,  III.  p.  183. 

Spangenbergs  Darlegung  richtiger  Antworten  auf  mehr  als  drei  Hundert 
Beschuldigungen  gegen  den  Ordinarium  Fratrum,  1751.  Apologetische  Er- 
klarung.    Erstes  Schreiben,  p.  21. 

It  would  be  more  than  useless  to  repeat  the  harsh  expressions  used  more 
than  a  century  ago.  The  curious  in  such  matters  may  find  them  in  the 
works  quoted  above. 


132 


THE  brethren's  CONGREGATIONS, 


felt  by  the  Moraviajj  Brethren  when  the  mere  personal 
quarrels  of  the  Count  had  been  forgotten. 

Soon  after  his  arrival  in  this  country,  Count  Zinzen- 
dorf  had  become  acquainted  with  the  Rev.  Gilbert 
Tennent,  a  friend  of  Whitefield,  and  had  freely  expressed 
his  views  in  condemnation  of  the  Calvinistic  doctrine  of 
reprobation.  All  the  English  ministers  who  held  this 
view  were,  thereupon  and  very  naturally,  arrayed  against 
him.  Thus  ensued  a  controversy,  which  was  carried  on 
on  both  sides  in  terms  by  no  means  the  most  polite  or 
the  most  charitabki.'^-' 

Tennent,  S.  Blair  and  other  Presbyterian  ministers 
preached  publicly  against  Zinzendorf  and  the  "damnable 
doctrines  of  the  Moravians,"  calling  them  "  locusts  out 
of  the  bottomless  i)it ;  "  "  foxes  who  spoil  the  vineyard 
of  the  Lord;"  "heretics  which  the  devil  has  sent  in  these 
last  times  to  delude  the  earth,  "^^  etc. 

The  press  also  was  used  against  Zinzendorf  and 
the  Moravian  Brethren,  and  "A  Compendious  Extract, 
*  *  *  *  "  published,  in  which  Zinzendorf  and  his  partici- 
pation in  the  Pennsylvania  Synods  was  severely  criticised. 
This  pamphlet  of  more  than  thirty  pages  was  answered 


In  the  Hiidingisclic  Sanimluni;en,  III,  p.  308,  the  follo\vin.i,r  letter  is  pre- 
served, which  was  inserted  in  the  I'hiladelphia  papers,  thus  attractin>,r  the 
attention  of  the  Kn;^lish  ijopiilatinn  to  the  ('jernian  Count  and  his  followers: 

"MR.  FRANKLIN:  I  have  read  in  a  Letter  from  Philadelphia,  dated  Jan. 
13,  1741,  which  is  inserted  in  the  iioston  Gazette,  No.  1042,  that  Count  Zin- 
/endoi  f  has  been  in  (  (inference  with  Mr.  Gilbert  Tennent.  I  was  surprised 
by  readme;  the  10.  I  '.rrors  w  hich  it  is  said  Mr.  Gilbert  Tennent  took  down. 

"  The  Coinii  sa\  s  in  \  sei  ious  terms  that  he  never  was  in  conference  with 
Mr.  Gilbert,  lie  remembers,  thai  Mr.  Gilbert  Tennent  j^ave  him  a  Visit  at 
New  Brunsuiik;  but,  Ijesidcs  that  the  Coimt  could  not  understand  Mr. 
Gilbert,  because  he  spoke  in  such  Latin  as  w  as  \  er\  Strang-  lot  .1  ( lerman,  and 
that  the  Count  hnnself  could  not  fiiul  e\|ii  rssmiis  w  lii(  h  wei  e  pl.iin  enouj^h 
for  Mr.  Gilbert;  he  had  not  a  mind  to  confer  with  that  Gentlenian  in  such  a 
matter,  being  convinced  by  long  experience,  that  he  must  not  discourse  with 
any  Presbyterian  Reprobant,  except  in  a  Company  of  different  Principles," 

'5  Letter  of  Peter  Riihler  to  S.  Rlair,  March,  1743. 


/IN/ICNDORK's  ()1'I'()NKN'1> 


•33 


in  German  I)y  Zinzciulorf's  private  secretary,  John  Jacob 
Miiller.'- 

About  the  same  time  George  Neisser,  school-master 
in-  Bethlehem,  answered  another  libel  against  the 
"Herrnhuter"  (the  Moravians  settled  in  the  forks  of  the 
Delaware)  written  by  the  Rcw  |.  Phili[)  l)6hm,  (jerman 
Reformed  i)astor  in  Phikulclphia.'"  This  Mr.  Bohm, 
confirmed  in  his  office  by  the  Classis  of  Amsterdam  and 
ordained  on  their  order  b)-  the  Dutch  Reformed  min- 
isters of  New  York,  had,  by  publishing  a  pastoral  letter, 
written  against  Zinzendorf  by  some  ministers  in  Amster- 
dam in  1735^ proved  plainly  what  position  he  would 
take  in  reference  to  Count  Zinzendorf. 

Though  he  could  not  hinder  Zinzendorf  from  preach- 
ing in  the  log  meeting-house  in  which  the  Lutherans 
and  German  Reformed  of  Philadelphia  worshiped 
alternately,  yet  the  very  correspondence"'  into  which 
Zinzendorf  entered  on  this  account,  not  asking  his 
permission,  but  merely  inquiring  whether  he  (Bohm)  had 
a  right  to  hinder  him  (Zinzendorf)  from  preaching  there, 
created  ill  feeling,  and  Mr.  Bohm  in  his  answer  gave 
j)lainly  to  understand  that  he  would  work  against  Zin- 
zendorf with  might  and  main.  However,  as  "long  as 
Zinzendorf  himself  was  in  Philadelphia,  Bohm  refrained 
from  taking  any  decisive  steps.  But  when  he  had  left 
on  a  journey  to  the  Indians,  an  attempt  was  made  to 


Extracts  in  the  liiidin^isclic  Sainmlunt^cn,  II,  p.  906. 
*5  Biidingischc  Sainnihin-cn ,  II,  p.  S,S8. 

Biidingischc  Siiimiiliiiv^i  n ,  II,  pp.  :S(,-33g.  Viiterlicher  Hirten-Bricff an 
die  bliihende  Rctui  iniiir  ( .i  nu  inc  m  Amsterdam,  zur  Entdeckiing  von,  und 
Warnung  get^cn  die  ;^efrdniiclie  iirlhiiiner  von  denen  Leuten  welche  unter 
dem  Nahmen  dcr  I  lerrnhuler  Ix  kaiinl  siiid.  ( "icschriebcn  durch  die  I'rcdinev 
und  Aeltesten  dcs  Kirchen-Ralhs  \on  Amsterdam,  1738. 

Anfrage  an  den  Reformirten  Inspe(  tor  der  I  lollandischen  Conferentz  in 
Philadelphia,  (January  /j,  ijH)  und  Aiitwort  \ on  Hohm,  (January  8,  1742). 
— liiidingische  Sammlungen,  III,  pp.  (12-6^. 


134 


THE  I?RKTIIREn\s  CONGREGATIONS. 


exclude  the  Lutherans  and  their  minister,  the  Rev.  Mr. 
Pyrlseus,  from  the  meeting-house.  For  this  purpose,  at 
the  suggestion  of  Mr.  Bohm,  a  padlock  was  attached  to  the 
door,  under  the  pretense  of  keeping  out  the  cattje.  On 
the  next  Sunday,  when  the  Lutherans  came  at  the  usual 
time  and  found  the  door  locked,  and  the  man  who  had 
the  key  had  absented  himself,  they  forced  the  door  open. 
But  hardly  had  Mr.  Pyrla^us  commenced  divine  worship, 
when  a  number  of  ruffians  entered  the  meeting-house, 
pulled  him  from  the  pulpit  and  kicked  him  into  the  street. 
The  whole  congregation  followed  their  pastor  without 
offering  any  resistance.  Zinzendorf,  however,  having 
heard  of  this  scandalous  affair  at  l\ilpehocken,  con- 
sidered it  his  duty  to  interfere,  and  therefore  went  to 
Philadelphia  and  entered  the  church,  which  was  filled 
with  German  Reformed  and  others  to  the  exclusion  of 
the  Lutherans,  and  boldly  and  fearlessly  told  them  that 
he  would  not  suffer  himself  to  be  intimidated  in  his 
Master's  cause  by  any  mob.  The  whole  matter  was  then 
referred  to  the  court,  which  after  long  delay  decided 
favorably  for  Zinzendorf^* 

Meanwhile  the  Reformed  congregation  kept  pos- 
session of  the  house,  and  Zinzendorf  promised  the 
Lutherans  to  have  another  church  built  for  them.  But 
before  this  plan  could  be  executed  the  state  of  affairs  in 
the  Lutheran  congregation  of  Philadelphia  was  materially 
changed  by  the  arrival  of  the  Rev.  Henry.  Melchior 
Muhlenberg. 

Mr.  Muhlenberg, ^"Miorn  September  6,  1711,  at  Ein- 
beck,  in  Hanover,  had  studied  theology  in  Gottingen, 
and  served  for  several  years  as  superintendent  of  the 
orphan-house  at  Hennersdorf  belonging  to  Henrietta, 

^'  Biidingische  Sainmlungen,  HI,  p.  579;  p.  80  and  p.  91. 
Kvangeliral  Review,  Ortohcr,  1851. 


/.  I N  /  K  M )( )  R  I" ' s  < )  p  1  •( )  X  !•:  N  rs . 


135 


Baroness  de  Gersdorf,  Zinzendorf's  aunt,  who  supported 
it  from  private  means  to  the  utmost  of  her  abiht)'. 
WHien  in  1741  want  of  means  compelled  retrench- 
ment, Mr.  Muhlenberg  endeavored  to  assist  in  pecu- 
niar}- matters  by  raising  collections. 

This  led  him  to  Halle,  where  Prof.  Franke  told  him 
that  a  Lutheran  minister  had  been  urgently  demanded 
for  Pennsylvania  by  Dr.  Ziegenhagen,  of  London. 
Muhlenberg  declared  his  willingness  to  go  there,  and 
being  satisfied  with  the  offers  and  conditions  made  by 
Dr.  Ziegenhagen.  left  Hennersdorf  in  December,  1741, 
and  set  sail  from  England  for  the  New  World  in  June, 
1742.  In  September  he  arrived  in  Georgia,  where  he 
wished  to  consult  with  Pastors  Bolzius  and  Gronau 
on  the  affairs  of  the  Lutheran  Church  in  the  American 
colonies.  He  reached  Philadelphia  November  25,  long  ^ 
after'  tlie  disturbances  mentioned  above,  with  which  he 
had  nothing  to  do.  Nevertheless  Zinzendorf  and  his 
brethren  suspected*'"  at  the  time,  that  jealousy  against 
him  and  his  activity  among  the  Lutherans  in  Pennsyl- 
vania might  at  least  have  been  one  of  the  reasons,  if 
not  the  sole  cause,  why  the  Halle  divines  suddenly 
became  anxious  to  supply  the  wants  of  their  Lutheran 

'°  Spangenberg,  who  always  expresses  himself  with  great  caution,  says  in 
his  "  Life  of  Zinzendorf,"  p.  1398:  "  Es  kani  ein  Lutherischer  Prediger  aus 
Deutschland  und  fing  an  gcgen  den  Grafen  zii  arbeiten.  Denn  da  man 
bis  daher  die  Lutheraner  in  Pennsilvanien,  ihres  wiederholten  Bittens  ohnge- 
achtet,  ohne  Prediger  gelassen  hatte ;  so  wurde  man  anderer  Cicdanken,  als 
der  Graf,  ihnen  zuni  besten,  sich  hergcgeben  hatte.  Dadurch  entstand  nun 
eine  Trennung  unter  den  Luthcranern.  Der  neuangekommene  Prediger,  ein 
geschickter  und  begabter  Mann,  fand  bald  eine  Parthey,  die  sich  zu  ihm  hielt ; 
und  diejenigen,  an  denen  der  Dienst  des  Grafen  gesegnet  gcwoen  war, 
hielten  wieder  iiber  demselben.  Der  Erfolg  war  endlich  dii_>er,  dasz  der 
Graf  fiir  gut  fand,  besagten  Prediger  und  seine  nachhcrigen  Gchiilfen 
machen  zu  lassen,  weil  es  ihm  genug  war,  wenn  nur  Christus  geprediget 
wurde." — See  also  Naturelle  Refiexionen,  p.  207 ;  Biidingische  Samni- 
lungen,  III,  p.  91. 


136 


THE  brethren's  c(W(;regations. 


brethren  in  Pennsylvania,  who  liatl  been  neglected  for 
so  many  )'ears.  Hence  it  is  not  surprising  that 
Zinzendorf,  being-  harassed  and  attacked  on  all  sides, 
and  considering  Mr.  Miihlenberg  an  intruder,  should 
freely  have  expressed  himself  to  that  effect,  though  there 
could  not  have  been  any  personal  enmity  between  them, 
since,  as  far  as  known,  they  met  only  once,  and  that 
shortly  before  Zinzendorf  returned  to  Europe.Z3  On 
the  other  hand,  it  is  no  less  natural  that  Muhlenberg, 
denying  with  all  the  Halle  divines  Zinzendorf's  right  to 
act  as  a  Lutheran  pastor,  made  the  best  use  of  these 
unhappy  disturbances  in  the  Lutheran  congregation,  to 
gain  a  party  for  himself,  which  for  a  while  was  the 
smaller  fraction. 

We  are  far  from  wishing  to  detract  one  jot  or  tittle 
from  the  fair  fame  of  Pastor  Muhlenberg,  whose  inde- 
fatigable zeal  and  long  and  arduous  labors  for  his 
Master's  cause  justly  entitle  him  to  the  appellation  of 
P^riarch  of  the  American  Lutheran  Church,'^  but  his- 
torical truth  compels  us  to  repeat  the  fact,  that  Count 
Zinzendorf  was  as  Lutheran  pastor  actively  engaged  in 
Philadelphia  before  he  could  possibly  know  anything  of 
Muhlenberg's  intended  arrival,  and  that  the  subsequent 
divisions  in  this  congregation  were  not  brought  about  by 
him. 

While  Muhlenberg  built  a  meeting-house  at  Ne\y 
Providence,  the  Moravian  brethren  erected  a  church  on 
Race  Street  for  the  use  of  those  German  Lutherans 
who  wished  to  continue  in  connection  with  the 
Brethren  at  Bethlehem.  'Hie  Lutheran  St.  Michael's 
Church  was  consecrated  April  5,  1745. 


7"  Zinzendorf's  Naturellc  Rcflexioncn,  p.  211. 

1''  Winelirenners's  History  of  Denominations,  j).  327. 


ZINZENDORk's   "PENNSYLVANIA  TESTAMENT."         I  37 


12.      ZINZENDOKF's   "  PENNSVIA'ANIA  'l  ES  TAMENT." 
RETURN  TO  EUROPE. 

On  his  return  to  Bethlehem  from  his  third  Indian  jour- 
ney, in  November,  1742,  Coimt  Zinzendorf  found  various 
letters  and  reports  from  the  lun-opean  congreoations, 
in  reference  to  the  undertakings  of  his  fellow-laborers 
there,  which  dee})ly  affected  and  even  irritated  him. 
The  bishops  and  ministers  of  the  Church,  making  use  of 
the  favorable  circumstances  of  the  times,  had  obtained 
several  concessions  from  the  Government  for  the  establish- 
ment of  new  congregations,  without  consulting  the  Count 
and  in  opposition  to  his  well-known  views.  Zinzendorf 
not  only  protested  in  writing,  but'  resolved  to  return  as 
soon  as  possible,  and  to  use  all  his  influence  to  readjust' 
those  matters  in  which  his  brethren,  in  his  judgment, 
had  acted  too  hastily.  But  there  was  yet  a  great  deal  to 
be  arranged  in  this  country,  and  he  was  detained  two 
months  longer.  On  November  13  a  "Congregation 
Day"  was  held,  for  the  purpose  of  communicating  in 
public  meetings  the  last  news  received  from  the  Euro- 
pean congregations;  two  brethren  were  also  ordained  as 
ministers,  viz.,  Valentine  Lohans,  missionary  for  St. 
Thomas,  and  John  Martin  Mack,  Indian  missionary ; 
three  traveling  ministers,  Bryzelius,  Kohn,  and  Schnell, 
received  their  commissions;  and  several  brethren  and 
sisters,  lately  arrived  from  Europe,  were  received  as 
members  of  the  Bethlehem  congregation. 

On  November  14,  the  Lord's  .Suj^per  was  admin- 
istered, and  on  November  15  resolutions  were  passed 
and  plans  adopted  for  the  furtherance  of  the  work  of 
the  Lord  in  this  country  by  the  "  Pilgrim's  Wheel  " 
(Pilgerrad)  or  "Pennsylvania  wagon,"  the  traveling 
ministers,  "the  fishers"  and  other  laborers. 

In  the  beginning  of  December  Count  Zinzendorf,  ac-  • 
companied  by  Anna  Nitschmann  and  Andrew  Eschen- 


THE  brethren's  CONGREGATIONS. 


bach,  once  more  visited  his  friends  and  accjiiaintances  in 
Mag-untsche,  Oley,  Tulpehocken,  Conestoga,  Heidelberg, 
and  Lancaster,  returning  to  Bethlehem  on  December  12, 
after  he  had  preached  seventeen  times  at  different  places. 
The  rest  of  the  month  he  spent  at  Bethlehem  and  Naza- 
reth making  his  final  arrangements. 

On  December  31,  1742,  Zinzendorf  and  his  company 
of  twent)--one  persons  took  leave  of  the  Bethlehem 
congregation  in  a  general  love-feast,  and  departed  to 
Philadelphia.  Having  organized  an  English  congrega- 
tion here,  he  once  more  assembled  some  of  his  fellow- 
laborers  in  a  deliberative  meeting  on  "the  Ridge"  near 
Philadelphia,  January  7,  1743,  of  which,  however,  no 
minutes  have  been  preserved,  and  on  January  9  de- 
livered a  valedictory  address  in  John  Stephen  Benezet's 
house,  which  he  used  to  call  his  "  Pennsylvania  Testa- 
ment."^' This  is  a  long  and  very  important  document, 
containing  his  views  and  ideas  in  reference  to  the  activity 
of  the  Brethren  in  America,  the  "Church  of  God  in  the 
Spirit"  and  the  "Church  of  Pilgrims"  at  Bethlehem. 

"Of  two  truths,"  he  says,  "I  am  fully  convinced  in  my 
heart.  The  first  is  this  :  that  America  as  well  as  Europe 
must  be  dipped  into  the  blood  of  Christ;  but  —  and 
this  is  Uic  second  —  America  must  be  treated  in  quite  a 
different  manner  from  Europe,  for  to  stretch  both  over 
the  same  last,  would  spoil  everything  in  the  Saviour's 
cause. 

"You  know  that  we  have  commenced  here  with  the 
Church  of  God  in  the  Spirit.  This  is  a  great  advantage 
which  America  has  over  P^urope.  It  is  certainly  a  great 
thing,  that  we  could  commence  thus.  And  if  we  in 
future  also  watch  over  it,  that  the  Church  of  God  in  the 
Spirit  may  remain  our  al)iding-|)lace,  then  we  are  on  the 
right  track.    In  Europe,  on  the  other  hand,  the  Moravian 

"  Biidingische  Sammlunfjen,  HI,  pp.  188-252. 


1?ETIII.E11EM    AND  NAZAkKTH.  1743-I744. 


Church  is  that  house  in  whicli  the  Saviour  dwells  with 
His  people,  and  in  which  He  directs  His  affairs  and  dis- 
poses of  His  servants  with  absolute  power.  But  here 
the  Church  of  God  in  the  Spirit  is  the  factotum,  and  not 
the  Moravian  Church." 

These  remarks  contain  important  truths,  but  it  seems 
that  not  only  his  fellow-laborers,  but  Zinzendorf  himself 
forgot  in  1755  what  he  had  said  in  1743,  that  America 
ought  not  to  be  treated  in  the  same  manner  as  Europe; 
for  at  the  latter  date  European  institutions  were  intro- 
duced which  were  not  adapted  to  the  American  spirit 
and,  though  well  meant,  proved,  in  the  end,  detrimental 
to  the  cause  of  the  Saviour. 

On  Januar}^  11,  1743  (December  31,  Old  Style),  Zin- 
zendorf concluded  his  labors  in  America  with  a  public 
sermon  in  Philadelphia  on  Matt.  14:7:  "She  hath  done 
what  she  could,"  immediately  after  which  he  departed  to 
New  York,  whence  he  sailed  on  January  20,  and  reached 
Dover,  England,  Februar}-  28. 

■   13.      BETHLEHEM  AND  NAZARETH.  I743-I744. 
PETER  BOHLER. 

Shorti.v  before  his  departure  for  Europe,  Count 
Zinzendorf  had  made  the  following  interimistic  arrange- 
ments until  Bro.  Spangenberg  should  arrive,  to  whom 
he  wished  to  entrust  the  whole  management  of  the 
work  of  the  Brethren  in  America:  —  Bro.  Peter  Bohler," 
now  for  the  second  time  in  America,  was  appointed  Vice- 
Inspector  of  the  Lutheran  Church  in  America  and 
Syndic  of  the  Pennsylvania  Synod,  and  also  ordinary  or 
pastor  of  the  church  at  Bethlehem ;  and  was  to  be 
assisted  by  Anthony  Seyffert.  Vice-P^lder  of  the  congre- 

74  I'eter  Bohler,  recalled  to  Europe  in  1741,  liad  spent  ncarh-  a  year  in 
England,  mostly  in  Yorkshire.  On  February  20,  1742,  he  married  Sister 
Elizabeth  Hopson,  in  London,  Spanjj^enberL;-  ijerformini;  the  ceremony. 


I40 


TIIK   BKKTHRKn's  CXWCREGATIONS. 


gation  at  Bethlehem,  and  Bishop  David  Nitschmann, 
Superintendent  of  the  Indian  Mission. 

Bro.  Bohler  accompanied  Zinzendorf  to  New  York, 
and  remained  there,  according-  to  his  direction,  about 
a  month,  in  order  to  preach  the  Saviour  to  the  friends 
of  the  Brethren.  He  did  so  faithfully,  but  very  soon  his 
daily  sermons  attracted  not  only  attention  but  also 
opposition  on  the  part  of  the  Presbyterian  clergy.  At 
their  instigation  Bro.  Bohler  was  ordered  to  make  his 
appearance  before  the  Mayor  and  six  Aldermen,  January 
31,  who  came  to  the  wise  conclusion,  that  he  was  a 
papist !  and  thereupon  ordered  him  to  leave  the  city 
forthwith.  He  protested,  both  orally  and  in  writing, 
against  these  unjust  proceedings,  but  without  effect,  and 
therefore  returned  to  Bethlehem  about  the  middle  of 
February. 

In  connection  with  this  instance  of  Presbyterian  in- 
tolerance, a  correspondence  of  Peter  Bohler  with  S. 
Blair,  minister  in  Londonderry,  Chester  County,  Pa., 
must  be  mentioned  here,  in  which  a  conference  was 
proposed  by  the  Presbyterians  between  some  of  their 
preachers  on  the  one  side,  and  some  Moravian  brethren 
on  the  other,  to  meet  March  30,  at  Mr.  Howard's  house 
in  Philadelphia,  for  the  purpose  of  discussing  the  doc- 
trine of  the  Moravians.  Though  Bohler  had  neither 
time  nor  inclination  for  such  controversies,  he  declared 
his  willingness  at  any  time  to  meet  Mr.  William  Tennent, 
as  the  most  moderate  of  these  Presbyterian  opponents. 

Such  a  conference  as  proposed  by  the  Presbyterian 
ministers,  regarding  the  doctrine  and  the  social  arrange- 
ments of  the  Moravian  brethren,  seemed  superfluous  to 
the  latter.  They  were  conscious  of  the  rectitude  of 
their  intentions  ;  they  were  ready  to  receive  and  entertain 
visiting  strangers  and  to  give  them  a  full  account  of  their 
doings,  of  their  escape  from  the  land  of  popery,  of  their 


RETIILEIIKM   AND  NAZARKTII.      1743-I744.  I4I 


sufferings  for  Christ's  sake,  of  their  missionary  under- 
takings, of  their  connection  with  Count  Zinzendorf,  of 
their  doctrine,  and  of  their  ecclesiastical  and  social 
arrangenients.  Bethlehem  being  settled  by  German 
emigrants,  the  German  language  was,  of  course,  used 
exclusi\cl\',  anil  hence  those  who  knew  only  the  English 
language  would  be  apt  to  misapprehend  and  misconstrue 
many  things.  But  were  the  Brethren  to  be  blamed  for  this  ? 

Besides,  there  were  the  public  Sj  nods,  open  for  all 
servants  of  Christ  ;  for  it  was  the  wish  and  desire  of 
Count  Zinzendorf  that  they  might  be  continued  as 
General  Pennsylvania  Synods  of  all  denominations. 
Any  Presbyterian  minister  might  attend  them  and 
express  his  views  and  opinions  as  freely  as  the  German 
Reformed,  the  Lutheran,  or  the  Moravian  Brethren,  but 
as  the  majority  of  the  delegates  were  Germans,  their  lan- 
guage, of  course,  was  used. 

In  1743  four  Synods  were  held,  generally  lasting  two 
days,  Peter  Bohler  presiding,  which,  however,  are  of 
less  general  interest  than  those  of  1742,  in  which  Zin- 
zendorf presided,  and  the  subsequent  ones  under  Span- 
genberg's  direction.  It  will,  therefore,  suffice  to  mention 
them  in  only  a  few  words. 

The  first  was  held  in  Philadelphia  in  March.  The 
English  congregation  established  there  requested  to  be 
acknowledged  as  such  by  the  Church  of  God  in  the 
Spirit,  that  is,  by  the  General  Pennsylvania  Synod.  In 
consequence  of  this  recognition  there  were  now  two 
congregations  in  Philadelphia  in  connection  with  the 
Brethren  at  Bethlehem,  neither  of  which  was  as  yet  a 
Moravian  congregation.  The  one  was  the  German 
Lutheran  congregation  on  Race  Street,  attended  to  by  a 
Lutheran  brother  from  Bethlehem  and  separate  from  the 
German  Lutheran  congregation  imder  Pastor  Muhlen- 
berg; the  other  was   this   P^nglish  congregation  with 


142 


THE  brethren's  CONGREGATIONS. 


laborers  from  Bethlehem,  under  the  superintendence  of 
the  General  Synod.  These  were  the  elements  from 
which  the  Moravian  congregation  of  Philadelphia  was 
formed  in  i  749. 

The  second  Synod  of  1743  was  held  in  June  at  Miihl- 
bach  (Mill  Creek,  Berks  County),  not  far  from  Tulpe- 
hocken,  and  a  congregatioi^  "without  a  name,"  that  is, 
undenominational,  not  in  connection  with  any  denomina- 
tion but  under  the  sui)erintendence  of  the  General 
Synod,  was  organized  there. 

The  third  Synod,  held  at  Bethlehem  in  September, 
was  occupied  with  reading  and  discussing  a  pamphlet 
written  against  the  Moravians  by  the  Siebentiiger  at 
Ephrata. 

In  December  a  fourth  Synod  was  held  at  Philadelphia, 
in  which  the  latest  reports  from  the  Moravian  congre- 
gations in  Europe  were  communicated. 

In  I  744  there  were  two  General  Synods,  one  at  Oley 
in  March,  and  the  other  at  Heidelberg  in  November. 

At  the  former  George  Nicke,  pastor-elect  of  the 
Lutheran  church  at  Tulpehocken  was  ordained  by 
Peter  Bohler,  as  the  Lutheran  superintendent.  Peter 
Bcihler  was  not  yet  a  Bishop- of  the  Moravian  Church, 
and  consequently  this  ordination  must  be  viewed  as  a 
bona  fide  Lutheran  ordination. 

At  the  latter  the  new  meeting-house  at  Heidelberg  was 
solemnly  dedicated  to  the  service  of  the  Triune  God. 

Besides  these  Synods  there  were  also  other  public 
meetings,  in  which  the  Moravian  element  was  more 
predominant,  especially  the  annual  "great  love-feast"  at 
Philadelphia.  The  first  meeting  of  this  kind  was  held 
in  May,  1743,  and  lasted  two  days.  More  than  two 
hundred  persons  of  different  denominations  and  lan- 
guages were  present.  Lutherans,  Reformed,  Tunkers, 
and  Moravian  brethren  (or  according  to  their  nationali- 


bohler's  actimtv.  I  744, 


143 


ties,  emigrants  from  Moravia,  Germany,  Sweden,  Eng- 
land, and  native  Indians)  after  a  public  sermon,  partook 
in  fraternal  harmony  of  a  love-feast,  consisting  of 
bread,  meat  and  beer,  whilst  letters  and  reports  from 
Europe  and  America  were  communicated.  One  of 
these  letters,  from  Spangenberg,  urged  the  organization 
of  a  society  for  the  Furtherance  of  the  Gospel.  Peter 
Bohler  and  Henry  Antes  were  the  principal  speakers. 

Such  meetings,  not  of  a  deliberative  nature  but  of 
an  exclusively  devotional  character,  naturally  served 
to  strengthen  the  bond  of  love  between  the  members 
of  the  Moravian  Church  and  their  friends  in  different 
parts  of  the  country,  and  above  all  increased  their 
love  and  devotion  to  their  common  Lord  ami  Master. 
But  at  the  same  time  the  antagonistic  zeal  of  their 
opponents  was  also  augmented  thereby,  and  it  is  not 
surprising  that  the  Presbyterians  of  these  days  took 
offense  at  such  meetings,  which,  as  devotional  exercises, 
were  perfectly  unintelligible  to  the  spirit  of  Puritanism. 

Upon  the  whole,  this  was  a  time  of  universal  excite- 
ment either  for  or  against  the  Brethren.  Many  among 
the  Lutherans  and  German  Reformed,  who  had  desired 
and  written  for  ministers  of  the  Gospel  to  their  friends 
in  Europe,  and  had  waited  in  vain  from  year  to  )  ear. 
now  joyfully  embraced  the  offer  made  by  the  Brethren 
at  Bethlehem,  to  supply  their  spiritual  wants,  without 
any  compensation.  Thus  many  congregations  w^ere 
organized  at  the  time  and  supplied  with  the  means  of 
grace  by  the  itinerant  ministers  sent  from  Bethlehem. 

The  most  active  of  these  itinerant  ministers  of  the 
Brethren  was  Jacob  Lischy,  a  native  of  Switzerland. 
Having  accompanied  Count  Zinzendorf  on  his  first 
Indian  journey  within  the  borders  of  the  Province  of 
Pennsylvania,  he  became  acquainted  with  many  of  his 
German  Reformed  brethren,  and  soon  received  a  number 


144 


THE  BRETHREN  S  CONGREGATIONS. 


of  vocations"  or  calls  from  various  parts,  either  to 
organize  new  congregations  or  to  serve  as  minister  for 
those  who  for  a  longer  or  shorter  period  had  been 
destitute  of  Gospel  privileges.  Willing  to  serve  his 
countrymen  to  the  utmost  of  his  power,  he  accepted 
these  calls  and  preached  alternately  at  eighteen  different 
places,  among  them  Heidelberg,  Berne,  Mill  Creek, 
Warwick,  Coventry,  Donegal,  and  York.^*'  As  his 
evangelical  sermons  were  gladly  received  by  the  people 
and  the  number  of  his  hearers  increased  everywhere, 
opposition  on  the  part  of  the  enemies  of  the  cross  of 
Christ  soon  manifested  itself,  and  was  augmented  by 
Pastor  Bohm  who,  both  in  the  public  papers  and  in  the 
pulpit,  condemned  him  and  his  doctrine.  This  induced 
Lischy  to  convene  a  church  council  of  the  different 
German  Reformed  churches,  at  Heidelberg,  August  29, 
1 743,  which  was  attended  by  fifty  elders  and  deacons, 
besides  by  many  lay  members  of  twelve  different 
congregations.  Many  complaints  were  preferred  against 
him;  he  was  called  a  Zinzendorfler  (a  follower  of  Zinzen- 
dorf)  ;  it  was  said  that  he  had  promised  him  to  try  to 
gain  over  to  his  interest  all  the  German  Reformed ; 
and  his  ordination  was  declared  invalid.  To  refute 
these  charges,  Lischy  produced  his  certificate  of  ordina- 
tion, and  related  candidly  how  he  had  become  awakened 
by  the  preaching  of  the  Moravian  Brediren  in  Switzer- 
land, and  showed  that  there  was  nothing  in  their  doctrine 
to  which  the  German  Reformed  (who  did  not  hold  the 
doctrine  of  Reprobation  which  was  defended  by  the 
Holland  classis)  could  object. 

All  these  German  Reformed  congregations,  satisfied 
with  his  defense,  gave  him  renewed  vocations,  which  he 

"  Vocation  to  Coventry.    Biidingische  Sammlungen;  III,  p.  109. 

Aufrichtige  Relation  vom  Anfang  der  Reformirten  Sache  in  Penn- 
sylvanien,  December,  1744,"  written  by  Lischy  for  Spangenberg. — Beth- 
lehem Archives. 


bohler's  activity,  1744. 


145 


had  printed,  in  order  to  justify  himself  before  the  ene- 
mies of  the  Brethren.  Nevertheless,  the  Brethren  at 
Bethlehem  did  not  fully  approve  of  the  manner  in  which 
Lischy  carried  on  the  work  of  the  Lord  in  these  German 
Reformed  congregations,  and  a  few  years  later  it  became 
manifest  that  their  fears  had  not  been  unfounded. 

Besides  Andrew  Eschenbach,  Bro.  Leonhard  Schnell 
was  at  that  time  a  very  active  and  efficient  itinerant 
minister  among  the  Lutherans.  The  first  awakenings 
in  Maguntsche  (now  Emmaus)  were  produced  by  his 
preaching  there  in  1742.  In  November,  1743,"  accom- 
panied by  Robert  Hussey,  he  undertook  a  journey  from 
Bethlehem  to  Georgia,  on  foot,  during  which  journey  he 
proclaimed  the  Gospel  in  Virginia  and  North  Carolina,  in 
many  instances  in  places  where  there  never  before 
had  been  any  preaching.  Here  and  there  he  heard 
very  strange  reports  concerning  the  Zinzendorfiers^ 
which  in  part  at  least  could  be  traced  to  either  willful  or 
unintentional  misrepresentations  in  the  letters  of  Gilbert 
Tennent  and  Mr.  Allihlenberg.  Brownfield,  Conrad 
Fiihrer,  and  others,  rejoiced  at  his  arrival  in  Georgia. 
Pastor  Bolzius  and  many  of  his  parishioners  opposed 
him  openly,  but  still  he  found  opportunity  of  preaching 
the  Saviour's  love  even  among  the  enemies  of  the 
Brethren.  In  April,  1744,  they  returned  by  sea  to 
Bethlehem. 

A  third  itinerant  minister  to  be  mentioned  here  was 
Paul  Daniel  Bryzelius,  a  native  of  Sweden,  who  had 
studied  at  Upsala.  The  field  of  action  assigned  him  was 
among  his  countrymen  in  New  Jersey,  along  the  Dela- 
ware, south  of  Philadelphia,  where  there  had  been  no 
regular  pastor  for  some  years.    On  January  13,  1743,'^ 

"  Journal  of  Schnell  and  Hussey,  of  their  journey  to  Georgia,  November 
6,  1743,  to  April  10,  1744. 

Bryzelius'  Report  of  his  Labors  among  the  Swedes.  MS.,  Bethlehem 
Archives. 


146 


THE  brethren's  CONGREGATIONS. 


Bryzelius  (Pryzelius)  left  Bethlehem  and  traveled  directly 
to  Provost  Tranberg,  at  that  time  the  only  Swedish 
pastor  in  the  country,  who  received  him  very  kindly.'^ 
Having  candidly  related  the  object  of  his  visit,  Tranberg 
not  only  made  no  objections,  but  urgently  invited  him 
to  take  charge  of  three  Swedish  and  one  German  con- 
gregation, on  the  Jerse\'  shore  of  the  Delaware.  Bryze- 
lius soon  found  kindred  souls  who  received  him  joyfully 
and  invited  him  to  preach  among  them. 

On  January  26,  he  did  so  for  the  first  time  in  the 
Swedish  language,  in  the  house  of  Joran  Kyn,  near 
Maurice  River.  Soon  after  a  small  church  was  built  in 
this  neighborhood,  and  Bryzelius  received  a  regular  call 
as  pastor,  and  accepted  it.  His  second  preaching-place 
was  in  Cohansy,  where  a  neglected  German  Lutheran 
congregation  gladly  availed  itself  of  his  services  in  the 
church  near  the  so-called  Glasshouse,  or  the  Emmanuel 
Church.  Leonhard  Schnell  afterwards  took  charge  of  this 
congregation  until  Pastor  Muhlenberg's  influence  became 
predominant.  A  third  preaching-place  was  the  Swedish 
church  at  Penn's  Neck,  where  Bryzelius  served  as  minister 
for  upwards  of  a  year,  until  Gabriel  Falk,  a  deposed 
Swedish  minister,  began  disburbances.  As  occasional 
preaching-stations  the  following  are  to  be  mentioned : 
Wicacoa,  Manathanim,  Ammas'  Land,  Potomack  and 
Kalckenhucken  ;  but  the  principal  station  was  the  church 
at  Racoon,  near  which  Bryzelius  resided  with  his  family, 
after  having  received  a  regular  call  from  thirty-three 
members  of  the  congregation.  Here  he  was  to  all 
intents  and  purposes  the  regularly  installed  pastor,  and 
his  name  ought,  therefore,  not  to  be  omitted  in  the  list 
of  the  Swedish  ministers  on  the  Delaware. 


"  Evangelical  Review,  Vol.  I.,  No.  2,  The  Swedish  Churches  on  the 
Delaware,  by  Prof.  W.  M.  Reynolds. 


BRYZELIUS  AND  THE  SWEDES, 


H7 


That  the  faithful  ministration  of  Brother  BryzeHus,  and 
especially  the  preachini^  of  Christ  and  Him  crucified, 
was  not  without  the  blessing"  of  the  Lord,  no  one  can 
deny,  who  will  attentively  consider  the  circumstances 
connected  with  some  unpleasant  affairs  which  at  last 
induced  him  to  give  up  his  charge.  Nearly  a  year  had 
he  performed  all  the  pastoral  functions,  dearly  beloved 
by  the  greater  part  of  his  congregation,  when  Magister 
Naesman  arrived  from  Sweden.  His  first  public  act  was 
on  December  23,  1743,  forcibly  to  enter  the  church  at 
Racoon,  and  to  preach  against  Bryzelius.  In  his  polem- 
ical harangue  he  produced  his  diploma  as  Magister,  and 
maintained  that  Bryzelius  could  not  be  an  orthodox 
teacher  without  such  a  diploma.  One  of  the  people 
exclaimed  :  "We  do  not  believe  this,  for  to-day  we  have 
both  seen  and  heard,  that  in  spite  of  your  big  paper, 
you  are  not  sent  by  God,  for  you  are  angry  and  uncon- 
verted, and  tell  lies."  Another  said:.  "We  do  not 
want  you,  for  we  are  afraid  you  are  a  son  of  old  h\ilk," 
who,  when  his  people  could  not  answer  his  scriptural 
questions,  is  said  to  have  pulled  them  by  the  hair. 
Magister  Naesman  became  exceedingly  angry,  and 
threatened  publicly  to  excommunicate  Bryzelius.  The 
latter  did  not  answer,  but  looked  at  him  in  a  friendly 
way,  whereupon  one  of  his  opponents  exclaimed:  "You 
are  a  Satan,  for  you  laugh  in  church,"  to  which  Bryzelius 
replied:  "But  what  are  you,  that  you  get  angry  in 
church?"  As  might  be  expected,  the  meeting  dissolved 
in  great  tumult,  but  the  majority  sided  with  Bryzelius. 
On  Christmas-day  he  went  to  the  church  as  usual,  but 
found  that  it  had  been  locked,  probably  at  the  instigation 
of  Naesman.  The  door  was  forcibly  opened,  and  he 
preached  to  a  large  congregation. 

Two  weeks  after  this,  fifteen  stout  men,  Swedes, 
Germans  and  Irish,  were  ordered  to  guard  the  door, 


148 


THE  BRETHREN'S  CONGREGATIONS. 


one  of  whom  even  attacked  Bryzelius,  who  found  crreat 
difficulty  m  prevaiHng  upon  his  people  to  refrain  from 
resorting  to  violent  measures.  The  consistory  imme- 
diately reported  this  disgraceful  proceeding  to  the  Gover- 
nor, who  ordered  the  fifteen  men  to  be  lodged  in  jail. 

Bryzelius  left  for  a  time,  visiting  Pastor  Nyberg  at 
Lancaster,  and  afterwards  at  Bethlehem.  Upon  his 
return  he  found  a  warrant  against  him  "as  a  common 
breaker  of  the  King's  peace,"  because  his  sermons  had 
caused  disturbances.  On  March  13,  1744,  a  constable, 
with  fear  and  trembling,  took  him  prisoner  and  led  him 
to  a  tavern.  The  Swedish  landlord  was  his  bitter  enemy, 
because  owing  to  his  preaching,  his  traffic  in  ardent 
spirits  had  been  seriously  diminished  during  the  past 
year.  For  formerly  the  Swedes  had  been  accustomed 
after  sermons  to  frequent  taverns,  and  to  spend  whole 
nights  in  drinking  and  dancing,  but  since  Bryzelius  had 
preached  of  the  sufferings  and  death  of  Christ,  many 
had  been  awakened,  and  even  those  who  would  have 
liked  to  stop  at  the  tavern,  were  often  ashamed  to  do  so, 
because  the  rest  passed  by.  In  this  place  he  had  to  pass 
the  night,  and  he  himself  relates  the  following  circum- 
stances :  "The  wife  of  one  of  my  accusers  accidentally 
came  into  the  room,  and  when  she  saw  me  a  prisoner, 
she  began  to  weep,  and  publicly  affirmed,  that  I  was 
persecuted  without  a  cause,  for  she  had  felt  that  I 
preached  the  truth.  My  adversaries,  both  men  and 
women,  assembled,  abusing  and  reviling  me  in  the  most 
absurd  manner.  I  remained  silent.  At  last  they  became 
ashamed,  and  would  have  set  me  free,  had  I  promised 
never  to  return;  but  I  said:  T  shall  not  go  away  on 
account  of  your  persecutions ;  you  have  cited  me  before 
the  judge,  and  to  the  judge  will  I  go.'" 

judge  Hingsman,  of  Gloucester,  before  whom  Bryze- 
lius had  his  first  hearing,  treated  him  very  kindly,  and 


HRVZF.Lirs  AND  THE  SWP:i)ES. 


149 


soon  perceivino'  how  matters  stood  and  that  he  was  not 
the  disturber  of  the  King's  peace,  but  rather  that  his 
adversaries  were,  cheerfully  gave  him  permission  to  con- 
tinue his  ministerial  service  at  Maurice  River  and  Penn's 
Neck  until  the  next  term  of  the  Court,  satisfied  that  his 
mere  verbal  promise  would  be  sufficient  to  insure  his 
appearance  before  the  Court.  And  so  it  was.  At  the  ap- 
pointed time,  on  April  17,  Bryzelius  entered  the  court- 
house at  Gloucester,  unattended  by  any  legal  adviser 
(although  his  adversaries  had  employed  three  lawyers 
against  him),  trusting  alone  in  Him  who  can  bring  to 
naught  the  counsels  of  the  worldly  wise. 

His  enemies  insisted  upon  his  being  examined  by 
some  ministers,  of  course,  of  their  own  selection.  This 
he  refused,  not  acknowledging  their  jurisdiction  over 
him.  As  the  grand  jury'  found  no  bill  against  him,  he 
was  dismissed  the  same  day,  with  the  friendly  advice, 
however,  not  to  preach  in  the  church  at  Racoon,  until 
the  arbitration  ordered  by  the  Court  had  taken  place. 

The  Society  of  Friends  offered  him  a  meeting-house, 
in  which  he  continued  to  preach  before  larger  audiences 
than  ever,  and  with  the  manifest  blessing  of  the  Lord. 
Many  became  awakened,  and  Magister  Naesman,  at  a 
later  period,  made  an  apology  for  what  he  had  done. 

Magister  Naesman  was  not  satisfied  with  having 
shown  his  ill-will  against  Brother  Bryzelius,  but  en- 
deavored to  array  the  whole  Lutheran  clergy  against 
the  Moravian  Brethren.  For  this  purpose  a  meeting 
was  convened  at  the  house  of  a  Swedish  merchant  of 
Philadelphia,  in  May,  1 744,  which  was  attended  by  the 
Swedish  pastors  Tranberg  of  Christina,  Nyberg  of 
Lancaster,  Naesman  of  Wicacoa,  and  the  German  pastors 
Muhlenberg  and  Wagner.  Here  the  question  was 
discussed  "whether  the  Moravian  Brethren  should  be 
acknowledged  to  be  in  the  same  communion  with  them 


'50 


THE  brethren's  C0N(;REGATI()NS. 


according  to  the  Augsburg  Confession."  This  question 
had  been  decided  affirmatively  in  Germany  again  and 
again,  and,  therefore,  a  negative  decision  of  five  Lutheran 
ministers  in  America  would  not  in  the  least  have  affected 
the  standing  of  the  Moravian  Church.  But  even  here 
the  opponents  of  the  Brethren  could  not  have  it  all 
their  own  way,  for  one  of  these  five  Lutheran  pastors, 
Laurentius  Theophilus  Nyberg,  of  Lancaster,  unex- 
pectedly stepped  forth  as  a  defender  of  the  Brethren, 
with  whom  at  that  time  he  had  no  further  connection 
except  an  acquaintance  with  his  countryman  Bryzelius. 
But  in  Sweden  already  he  had  heard  favorable  reports 
of  the  Moravian  Brethren  and  Bishop  Benzelius  had 
warned  him  to  beware  of  the  Hallensians,  and  hence  the 
proposed  union  of  the  Swedish  and  German  Lutheran 
churches,  defensive  and  offensive  against  the  Moravians, 
was  not  brought  about. 

While  the  itinerant  ministers  sent  out  from  Bethlehem 
and  supported  by  the  congregation  there,  were  actively 
engaged  in  making  known  the  truth  as  it  is  in  Christ 
Jesus,  the  brethren  at  Bethlehem  were  not  idle.  Be- 
sides some  smaller  buildings,  the  mill  was  finished  in  June 
and  the  clergy-house,  which  already  had  to  be  enlarged, 
was  completed  in  August.  In  September,  as  many 
brethren  as  could  be  spared  from  the  framework  went 
to  Nazareth  to  assist  the  masons,  who  had  to  be  pro- 
cured from  Germantown,  in  finishing  the  large  house 
there,  which  task  was  accomplished  in  December,  just 
in  time  to  accommodate  a  part  of  the  brethren  and 
sisters  lately  arrived  from  Europe.  This  second  "Sea 
Congregation"  landed  at  New  York  in  December,  1743, 
and  consisted  of  one  hundred  and  twenty  persons. 
Among  these  were  thirty-three  young  couples  who  had 
all  been  married  in  Herrnhaag  on  one  day.  May  27, 
and  were  destined  for  Pennsylvania.    The  more  promi- 


Tin-:  sF.coND  "sf;a  congregation. 


nent  amonor  the  newl)-  arrived  brethren  who  were  after- 
wards more  or  less  engaged  in  the  service  of  the 
congregation  were :  Matthew  Schropp,  George  Ohne- 
berg,  Matthew  Reuz,  John  Wolfgang  Michler,  George 
Nicke,  Anton  Wagner,  and  the  English  brethren,  Richard 
Utiey,  Jasper  Payne  and  James  Greening. 

After  having  refreshed  themselves  at  Bethlehem  and 
partaken  of  the  Lord's  Supper  with  the  congregation 
there,  a  part  of  these  newcomers  (among  them  twent)-- 
five  young  married  couples)  set  out  for  Nazareth  on  Jan- 
uar}'  2,  1744,  the  brethren  walking  ahead  with  axes  and 
cutting  out  a  new  road  through  the  w^oods.  Having 
arrived  there  in  the  evening,  they  were  welcomed  by  the 
Brethren  Peter  Bohler,  Anthony  Seyffert,  Nathanael 
Seidel,  and  Bishop  Nitschmann,  and  the  meeting-hall  in 
the  "big  house"  was  consecrated  to  the  service  of  the 
Triune  God.  Brother  Adolph  Meyer  was  the  superin- 
tendent of  this  colony,  and  Brother  J.  C.  Franke  his 
assistant,  especialh'  in  all  spiritual  matters.  P"or  the 
present,  at  all  communion  services  and  special  festival 
days  of  the  Church,  the  Nazareth  brethren  and  sisters 
went  to  Bethlehem,  both  congregations  being  considered 
as  one  church. 

In  Bethlehem  the  choir  of  single  brethren  constantly 
increased.  Though  twenty  of  the  thirty-six  single 
brethren  sent  from  Europe,  had  married  by  the 
end  of  1 744,  twenty-four  young  men  from  Oley, 
Philadelphia,  Staten  Island,  and  other  places,  had  in- 
creased their  ranks,  and  therefore  a  separate  building 
for  them  seemed  indispensable.  Brother  Nathanael 
Seidel,  the  Elder  of  the  single  brethren,  laid  the  corner- 
stone for  the  Brethren's  House  (now  the  Sisters'  House) 
on  August  8,  1744.  Within  sixteen  weeks  it  was  ready 
for  the  reception  of  its  inmates  and  was  solemnly  con- 
secrated on  December  6  by  Bishop  Spangenberg,  who 


'52 


THE  brethren's  CONGREGATIONS. 


had  arrived  in  Bedilehem  a  few  days  before,  accompa- 
nied by  his  wife,  Brodier  Abraham  Reincke  and  his  wife, 
and  some  odier  brediren  and  sisters. 

Brodier  Spangenberg  now  came  to  Pennsylvania  for 
the  second  time  and  remained  until  October,  1749. 
Since  his  return  from  Pennsylvania  in  1739  he  had  been 
employed  in  the  service  of  the  Church  in  various  ways 
in  Germany  and  England,  for  some  time  acting  as 
steward  of  the  great  "church  of  pilgrims"  in  Marien- 
born,  where,  on  March  5,  1740,  he  was  married  to  the 
widowed  sister  PIva  Maria  Immig,  late  Ziegelbauer. 
In  1 74 1  he  went  to  England,  founded  in  London  the 
Society  for  the  P\irtherance  of  the  Gospel  among  the 
Heathen,  assisted  in  the  deliberations  of  the  Synodal 
Conference  in  September,  took  charge  of  the  General 
Diaconate,  that  is,  the  economical  affairs  of  the  whole 
Church,  sent  several  companies  of  pilgrims  to  Penn- 
sylvania, organized  congregations  in  London  and  York- 
shire, held  several  important  interviews  with  the  Arch- 
bishop of  Canterbury,  and  in  short,  was  indefatigable  in 
his  service  of  the  Church  while  he  remained  a  pattern  of 
Christian  humility  and  childlike  simplicity  for  all  men.*° 

He  now  entered  a  new  sphere  of  labor  and  became 
the  ruling  spirit  in  the  American  Moravian  Church 
until  1748.  Brother  Bohler  returned  to  Europe  in 
April,  1745. 

^°  Compare  his  famous  hymn  : 

"  Heil'ge  liinfalt,  finadenwunder  ! 
Ticfste  Wcihhcil,  -n'.s.stc  Kraft! 
Sch.wi.tc  /l,T(lr,  I.R-lx-/nink'r  ! 
Wci-k  d.i;,  (  -.(.ll  allciiK-  M-h.ifft." 
A  very  inadequate  rcnderinL;  of  some  of  tlie  ihoiiglits  is  found  in  the 
attempted  translation  :  "When  simphcity  we  cherish,"  etc. 


CHAPTER  III. 


ESTABLISHMENT   OF  THE  BRETHREN'S  CHURCH 
IN  PENNSYLVANIA,  1744-1748. 

I.      SPANGENBERG,    VICARIUS  GENERAI.IS.      1 744- 

It  was  one  of  the  favorite  ideas  of  Count  Zinzendorf, 
to  endeavor  to  bring  about  a  union  of  the  EvangeHcal 
Churches.  His  attention  had  already  been  directed 
to  this  subject  while  a  student  at  Halle  and  Witten- 
berg, but  though  he  did  not  succeed  in  his  well-meant 
attempts  at  bringing  about  a  reconciliation  of  the 
faculties  of  these  two  universities,  and  though  he  was  in 
later  years  constantly  opposed  and  even  slandered  and 
persecuted  by  many  members  of  high  standing,  both  in 
the  Lutheran  and  in  the  Reformed  Church,  still  he 
repeatedly  turned  his  thoughts  to  this  subject. 

After  his  return  from  America  and  after  his  appoint- 
ment as  minister  plenipotentiary  of  the  Unity,  as 
expressed  in  the  title,  "  Advocatus  et  Ordinarius 
Fratrum,"  when  his  brethren  had  solemnly  declared 
"that  henceforth  nothing  of  any  importance  should  be 
undertaken  in  the  external  or  internal  arrangements  of 
the  Moravian  congregations,  without  his  conisent,"  and 
he  had  thus,  dc  facto,  become  the  head  and  ruler  of 
the  Church,  he  thought  the  time  had  come  for  the 
realization  of  his  favorite  idea. 

Looking  at  the  different  congregations  of  the  Brethren 
(Niesky,  Gnadenberg,  Gnadenfrei,  Neusalz  and  Fulneck 
were  commenced  at  this  time)  and  the  almost  daily 


•54 


inR  krktmken's  c()N(;kegati()n.'>. 


increase  in  their  membership  from  other  denominations, 
he  found  "in  their  totahty,"  that  is,  in  the  Moravian 
Church,  as  it  nozv  developed  itself,  "a  realization  of  an 
ancient  idea  of  the  Brethren,  as  expressed  by  the 
Consensus  Scndoviiricnsisy  when  in  1570  the  Lutheran, 
Reformed  and  Moravian  Churches  of  Poland,  b)- 
common  consent  at  a  Synod  in  Sendomir,  brought  about 
a  temporar)-  union  of  these  three  denominations.  And 
looking  still  farther  back  into  the  history  of  the  Refor- 
mation and  examining  the  characteristic  peculiarities, 
whether  of  doctrine  or  church-government,  as  set  forth 
in  the  Church  of  the  Bohemian  Brethren,  in  the  Lutheran 
Church  and  in  the  Reformed  Church,  he  found  that  what 
others  were  wont  to  consider  merely  "marks  of  distinc- 
tion and  points  of  dispute,"  were  really  "successive 
and  distinct  conceptions  of  one  and  the  same  gospel 
truth  and  of  the  apostolic  ideal  of  the  Church  as 
portrayed  in  Holy  Scripture"  ;  and  that  the  apparent 
divergence  was  due  to  the  fact  that  parts  of  the  whole 
truth  had  become  unduly  prominent,  by  being  urged 
singly  and  without  due  reference  to  other  parts  which 
were  of  equal  necessity  to  a  complete  view.  Herein  he 
acknowledged  the  direction  of  divine  wisdom,  and  felt 
convinced,  that  this  must  be  so,  from  mafiy  declarations 
of  Holy  Writ  in  reference  to  "the  household  of  God" 
(Eph.  2:  19-22),  or  "the  preparatory  education  for 
Christ"  (Gal.  3  :  24).  Regarding  the  Reformation  as  a 
renewed  instruction  in  righteousness  [naidtia  s'v  6i- 
Haioavvrj,  2 'Tim.  3  :  16),  the  successive  rise  of  the  three 
Evangelical  Churches  of  the  Continent  of  Europe  was 
considered  by  him  as  so  many  different  modes  of  instruc- 
tion {rpoTToi  mxidEias)  for  the  perfecting  of  the  saints, 
for  the  edifying  of  the  body  of  Christ,  till  all  should  come 
in  the  unity  of  the  faith,  and  of  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man  (Eph.  4  :  1  1-16). 


Sl'ANCKNRERC,    VICAKIl'S  (;ENF.RAI.IS. 


'55 


Meanwhile  it  became  more  and  more  his  favorite  idea, 
(applying  the  Tfjnnoi  mxiSsUxi  to  the  Moravian,  Lutheran 
and  Reformed  Churches),  to  look  upon  them  thc^orc^tically 
not  as  a  separate  organization,  but  as  tropes  [rpnTToi]  or 
branches  of  the  One  Evangelical  Church ;  and  he 
rejoiced  to  see  a  commencement  of  this  Unity  in  the 
Brethren's  Church.  Hence  it  was  his  sincere  desire  and 
earnest  endeavor,  especially  at  the  different  Synods  held 
at  Marienborn  in  1743,  1744  and  1745,  to  induce  his 
brethren  to  accept  his  standpoint,  in  order  to  keep 
them  in  intimate  connection  with  the  Evangelical  Church, 
and  to  counteract  the  Moravian  spirit  of  independence. 
He  hoped  that  the  time  would  come,  when  this  idea 
would  be  universally  acknowledged  as  biblical,  true  and 
also  practicable  for  the  whole  Church.'  For  the  present, 
at  least  in  Germany,  he  saw  in  the  Brethren's  Church 
alone  a  field  for  the  practical  application  of  these  ideas. 
He,  therefore,  made  a  distinction  between  the  members 
of  the  strictly  Moravian,  of  the  Lutheran  and  of  the 
Reformed  Tropus,  each  of  which  might  retain  the  doc- 
trinal preferences  of  his  own  Church,  especially  in 
reference  to  the  Lord's  Supper,  and  thus  join  the  Breth- 
ren's Unity  and  enjoy  her  peculiarities  of  ritual 
and  constitution,  without  separating  from  his  former 
denomination.  This  idea  was  accepted  and  reinforced 
by  succeeding  General  Synods. 

However,  a  farther  application  to  the  then  existing 
congregations,  according  to  which  some,  for  example, 

'  More  tlian  one  lunulicd  \c.ns  later  a  (  oiiiiiiciK  ciiicnt  was  niaik-  tow  aiils 
the  reilli/.iliun  of  iIrsc  ulras  by  the  Ocrman  Kin  lu  iUa-,  whuli  nut  al 
Wittenberg,  Scplcinhcr  21-23,  i'^45.  '-•>'  ^vliu  h  an  aii-elical  Cluircli 
confederacy  was  to  he  ostalilislied.  'Hiis  < oiifcikrai  y  was  t(j  ( diitain  (see 
Resolution,  'i  3):  "All  those  denominations  wliiih  stand  nn  the  basis 
of  the  confessions  of  tlie  Reformation,  n.unel\-,  tiie  l.iitiieran,  Reformed, 
United  f.\an-eiieal  and  llerrnhiil  Ureduen." 

1''.  W.  Kolbing,  deputy  on  tiie  part  of  tlie  Ihii'as  {'"ratriim,  declared  that 
the  Brethren,  though  not  inclined  to  join  a  mere  outward  confederacy, 
would  acknowledge  the  idea  of  a  spiritual  union  of  all  believers. 


156 


THE  brethren's  con(;regations. 


Herrnhut,  were  to  be  considered  congregations  of  the 
Lutheran  Tropiis,  others  (Hke  Herrnhaag)  as  belonging 
to  the  Reformed  Tropus,  could  not  be  practically  carried 
out  in  Europe.  In  Pennsylvania,  on  the  other  hand,  this 
idea  was  apparendy  already  being  realized.  The 
Moravian,  the  Lutheran,  the  Reformed  Churches  were 
as  yet  in  the  most  incipient  states  of  their  existence  ; 
there  was  no  distinct  organization  or  connection  of  the 
different  congregations  of  one  confession.  By  far  the 
greater  part  of  the  Lutheran  and  German  Reformed 
congregations  of  Pennsylvania,  as  well  as  the  "Pilgrim 
Church"  at  Bethlehem  and  the  Moravian  colony  at 
Nazareth,  were  joined  under  one  General  Synod,  which, 
as  "the  Church  of  God  in  the  Spirit,"  had  theoretically 
an  independent  position,  though  practically  it  was 
under  the  indirect  influence  of  Count  Zinzendorf. 
Spangenberg  was  now  sent  to  America,  not  only  to  super- 
intend the  affairs  of  the  Bethlehem  congregation  and  the 
Moravian  Missions  among  the  Indians,  but  also  to  con- 
tinue the  work  commenced  by  Count  Zinzendorf  during 
the  Pennsylvania  Synods,  and  to  be,  as  it  were,  the  center 
for  the  three  united  Churches.  Therefore,  at  Herrnhaag, 
on  June  15,  1744,  he  was  consecrated  a  Bishop,  by 
Bishops  Zinzendorf  and  Frederick  de  Watteville.  Under 
the  influence  of  the  current  mode  of  thought,  it  was 
becoming  the  custom  to  consecrate  Bishops  for  each 
Troj)us,  as,  for  instance,  Frederick  de  Watteville  for  the 
Reformed  Tropus,  and  John  Langguth  for  the  Lutheran 
Tropus  ;  but  Spangenberg' s  consecration  was  as  Vicarins 
Generaiis  EpiscoporiLvi  in  yinierica  (or  Vicar  General 
of  the  three  Tropoi)  in  ptincto  ordinationis.  That  is,  he 
received  from  the  Unitas  F"ratrum  ecclesiastical  power 
and  authority  to  ordain,  not  only  ministers  of  the 
Moravian  Church,  but  also  Lutheran  and  Reformed 
pastors.    It  must  be  not(?d,  hovv(;v(^r,  that  this  power 


SI'ANCENUEKC;,    VICAKIl  S  CKNKK.M.IS. 


was  not  acknowledged  by  the  Lutheran  or  Reformed 
opponents  of  the  Brethren's  Church. 

Besides  this  ecclesiastical  office,  Spanoenberg  held 
another  peculiar  office  which,  however,  referred  only 
to  a  certain  time  and  to  the  peculiar  situation  of  the 
congregation  at  Bethlehem.  According  to  a  decision  of 
the  London  Conference  of  1741,  which  was  confirmed  by 
Lot,  he  was  appointed  Chief  Elder  for  the  "  Church  of 
the  Pilgrims"  at  Bethlehem  and  of  all  real  Moravian 
Brethren  scattered  over  the  country.  For  though  Leon- 
hard  Dober  had  resigned  the  office  of  General  Elder  of 
the  Church  and  the  Brethren  assembled  at  London 
(September  16,  1741)  had  felt  that  no  one  could  comply 
with  the  requirements  of  this  office  but  He  who  is  the 
Lord  and  Head  of  His  Church  ;  though  that  which  justly 
may  be  considered  the  Magna  Charta  of  our  church- 
government,  that  Christ,  and  He  alone,  is  the  General 
Elder,  the  Heaci  and  Ruler  of  the  Moravian  Church, 
had  been  published  to  the  European  congregations, 
still  Spangenberg.  the  Vicariiis  Gencralis  EpiscoporiDii  in 
America,  was — by  an  especial  decision  of  the  Lot — for 
the  time  being  apjiointed  per  Americam  in  Pres- 
byterio  Vicarins.  That  is,  the  Chief  Eldership  of  Jesus, 
though  known  and  appreciated  by  the  European 
brethren  and  sisters,  was  for  the  present  /?6>/  to  be 
published  in  America.  Strange  as  this  may  appear, 
subsequent  events  fully  justified  this  decision  ;  for 
the  promulgation  of  these  ideas  to  people  who  had 
never  before  had  any  connection  with  the  Moravian 
Church,  and  therefore  could  neither  understand  nor 
appreciate  them,  might  have  done  more  harm  than  good.'* 

*  Even  now,  while  we  write,  we  are  doubtful  whether  all  our  readers, 
especially  those  not  belonging  to,  or  not  knowing  the  Moravian  Church, 
will  fully  understand  our  meaning.  But  we  refer  them  for  further  infor- 
mation to  historical  documents,  namely,  the  Memorial  Days  of  the  Renewed 
Church  of  the  Brethren,  pp.  184-222.  See  also  many  of  our  hymns  and 
Croeger's  Brethren's  History,  II,  p.  62. 


THE  brethren's  CONGREGATIONS. 


Spangenberg  had  a  very  faithful  and  efficient  assist- 
ant in  his  wife,  Mary.  She  was  one  of  the  most  extra- 
ordinary women  of  the  olden  times,  of  lively  tempera- 
ment and  great  energy  of  character.  Born  in  Dresden 
in  i6g6  (hebriiary  25),  she  had  married  a  Dr.  Immig 
and,  on  their  l^ecoming  acquainted  with  Count  Zinzen- 
dorf,  had  gone  to  Herrnhut  in  1727,  where  her  husband 
died  the  next  year.  She  was  one  of  the  first  female 
elders  of  the  congregation,  and  served  for  twelve 
years  as  spiritual  laboress  of  the  widowed  sisters,  at 
the  same  time  assisting  Brother  Martin  Dober  in  the 
outward  concerns  of  the  congregation  in  Herrnhut. 
She  had  too  practical  a  mind  ever  to  become  senti- 
mental ;  was  serious,  faithful,  sometimes  rather  severe 
and  imperious  to  those  under  her  authority  ;  well  versed 
in  domestic  affairs,  especially  since  she  had  had  the  charge 
of  the  housekeeping  of  the  "pilgrim  congregation" 
at  Marienborn,  and  was  therefore  peculiarly  adapted  to 
direct  the  Bethlehem  Economy.  She  was  also  an  efficient 
and  fluent  speaker,  at  any  time  ready  to  keep  a  meeting 
for  the  sisters.  Generally  esteemed,  she  was  more 
feared  than  beloved.  She  was  usually  called  "  the 
Mother,"  and  acted  as  such  with  great  fidelity  in  Beth- 
lehem until  1748.    She  died  at  Herrnhut  in  1751. 


2.    SYNODS  IN  1745. 

Having  landed  at  New  York,  Spangenberg  first 
visited  the  Indian  Mission  in  Checomeko,  where  the 
missionaries,  harassed  and  persecuted  by  their  English 
neighbors,  were  not  a  little  comforted  by  his  judicious 
counsels.  He  then  proceeded  to  Bethlehem,  where  he 
arrived  on  November  30,  1 744,  and  at  once  entered 
upon  the  discharge  of  his  manifold  official  duties.  The 
amount  of  labor  performed  by  Bishop  Spangenberg  is 


svNons  IN  1745. 


159 


almost  incredible,  for  his  activity  was  directed  to  a  variety 
of  subjects,  each  of  whicli  would  seem  sufficient  tor  an 
ordinary  man. 

1.  Being-  sent  to  America  by  tlie  Directing  Board  of 
the  Unity,  which  was  centered  at  that  time  in  Count 
Zinzendorf  and  his  immediate  assistants,  one  of  his 
duties  was  to  conduct  the  correspondence  with  his  Euro- 
pean brethren.  This  correspondence  was  very  important 
in  the  early  times  of  the  Church,  when  the  whole  con- 
nection of  the  work  of  the  Brethren  in  America  with 
their  European  bretliren  depended  thereon. 

2.  To  him,  as  Chief  Folder  of  the  Moravian  Brethren 
in  America,  was  committed  the  especial  care  of  souls  of 
all  the  European  colonists  settled  at  Bethlehem  and 
Nazareth,  and  man)-  a  time,  especially  at  communion 
seasons,  all  the  brethren  and  sisters  of  these  settlements 
had  private  religious  conversation  with  him  or  his  wife. 
Thus  he  was  the  confidant  and  adviser  of  all,  in  the  most 
important  concerns  of  the  soul. 

3.  He  was  also  the  pater-familias  (the  father  of  the 
family),  the  chief  steward  of  the  rapidly  extending 
Family  Economy  of  Bethlehem  and  Nazareth,  ably  and 
faithfully  assisted  by  his  wife,  especially  in  the  first  years 
(){  great  poverty.  Well  acquainted  with  the  financial 
affairs  of  the  Church,  and  knowing  what  great  expenses 
had  to  be  met  in  all  the  new  settlements  of  the  Brethren 
in  Europe,  he  was  loath  to  demand  funds  from  Europe, 
and  preferred  to  sacrifice  his  own  private  propert)', 
without,  however,  demanding  the  same  from  any  of  his 
brethren. 

4.  As  superintendent  of  the  missionary  affairs  of  the 
Brethren  in  America,  he  had  not  only  to  care,  outwardly 
and  inwardly,  for  the  Indian  Missions,  but  the  Mis- 
sions in  the  West  Indies  and  Surinam  were  also,  to  a 
great  extent,  committed  to  his  charge.    To  procure  the 


f6o 


THE  brethren's  CONGREGATIONS. 


necessary  means,  he  proposed  in  August,  1745,  the 
estabHshment  of  a  "Society  for  the  Furtherance  of  the 
Gospel,"  which  was  org-anized  at  a  Synod  in  Lancaster 
in  December  and  existed  for  about  ten  years. 

5.  Lastly,  the  General  Synods  demanded  a  good  deal 
of  his  time  and  labor.  He  not  only  presided  at  these 
meetings,  but  generally  wrote  the  very  compendious  re- 
ports of  the  proceedings. 

Three  Synods  of  this  kind  were  held  in  1745.  The 
first  met  in  Frederick  Township,  probably  in  Henry 
Antes'  house,  on  March  21  and  22,  and  was  attended 
by  one  hundred  and  four  members.  Among  these  are 
named  three  Elders  of  the  Brethren's  Church,  namely, 
Spangenberg,  Anthony  Seyffert,  and  Nathanael  Seidel, 
ten  brethren  who  served  as  Lutheran  pastors  in  different 
congregations,  three  ministers  of  Reformed  congrega- 
tions, twelve  wardens  and  trustees  of  congregations  in 
Bethlehem,  Nazareth, Tulpehocken,  Philadelphia,  German- 
town  and  Oley,  eight  missionaries,  and  others.  Pastor 
Laurence  Theophilus  Nyberg,  sent  by  the  Swedish  Con- 
sistory to  the  Lutheran  congregation  at  Lancaster,  at- 
tended this  Synod,  and  was  received  as  a  member  of  it. 
The  following  passage  contains  the  spirit  of  the  report : 

"As  the  Synod  still  adheres  to  its  original  plan  of  af- 
fording to  all  the  children  of  God,  though  of  different 
denominations,  an  opportunity,  not  only  of  strengthening 
the  bond  of  Christian  fellowship,  but  of  assisting  each 
other  in  the  mutual  prosecution  of  the  work  of  God  in 
this  country  ;  therefore,  be  it  resolved,  in  order  to  avoid 
confusion  and  to  [prevent  disorderly  men  from  entering 
into  the  ministry,  that  all  the  Lutheran  and  German  Re- 
formed ministers  of  the  congregations  in  connection  with 
this  Synod,  be  ordained  only  by  Bishop  Spangenberg." 

The  second  Synod  convened  at  Bethlehem,  August 
18  and   19.    About  two  hundred  members  attended. 


SYNODS  IN  1745. 


161 


amon^-  whom  there  were  seventeen  ordained  ministers 
of  the  Gospel,  twenty-eight  assistant  ministers  and 
teachers,  and  nine  missionaries.  Anew  it  was  resolved  : 
"We  will  continue  to  preach  the  Gospel  at  all  those 
places  where  the  Saviour  grants  us  open  doors,  and 
we  are  ready  to  supply  with  ministers  all  such  congre- 
gations as  desire  teachers  from  us."  Heidelberg,  for 
instance,  was  acknowledged  as  a  free  congregation 
under  the  superintendence  of  the  Synod,  and  was  sup- 
plied with  ministers  from  Bethlehem. 

The  third  Synod  of  this  year  assembled  at  Lancaster, 
December  8  and  9.  Henry  Antes  had  preached  here 
in  1743,  and  quite  lately  the  Swedish  Lutheran  pastor, 
the  Rev.  Mr,  Nyberg,  had  joined  the  Synod.  But  there 
were  not  a  Tew,~  especially  among  Pastor  Nyberg's 
congregation,  who  opposed  tlie  work  of  the  Brethren, 
and  who  looked  with  very  suspicious  eyes  on  these 
assemblies.  On  this  very  account  it  was  important 
to  hold  a  Synod  here  and  in  as  public  a  manner  as  pos- 
sible. Justice  Smout  courteously  offered  the  court- 
house for  the  public  sessions  of  the  Synod,  which, 
however,  so  enraged  some  of  the  more  bitter  enemies 
of  the  Brethren  that  they  threw  mud  and  stones  at 
Spangenberg,  when  he  rose  to  pfeacli  on  the  word  of 
Jesus:  "Father,  forgive  them  for  they  know  not  what 
they  do."  His  perfect  composure,  his  meek  and  friendly 
deportment,  but  above  all  his  fervent  prayer  for  all  the 
enemies  of  the  cross  of  Christ,  made  a  deep  and  lasting 
impression  upon  Justice  Smout  and  many  others.  It  is 
related  that  one  man  in  particular,  who  had  filled  his 
pockets  with  stones  to  join  in  the  premeditated  attack, 
was  so  much  struck  by  the  fervency  of  Brother  Spangen- 
berg's  prayer,  that  he  not  only  emptied  his  pockets,  but 
with  tearful  eyes  confessed  his  evil  intentions,  and  him- 
self became  a  follower  of  the  meek  Lamb  of  God. 


l62 


THE  brethren's  CONGREGATIONS. 


The  one  hundred  and  eighty  members  of  the  Synod 
are  thus  classified  :  sixty-two  Lutherans,  seventy-seven 
German  Reformed,  eleven  English  Reformed,  six  Mora- 
vian Brethren,  eleven  Mennonites,  seven  Taufer  (Tunker), 
two  Siebentiiger,  one  Separatist,  three  Indians,  and  one 
without  denominational  name,  that  is,  Spangenberg. 
They  had  come  from  twenty-four  different  localities. 
The  following  is  the  most  important  resolution:  "We 
will  carefully  guard  against  any  one  favoring  the  idea 
that  this  or  that  denomination,  this  or  that  Church, 
is  tJie  Church  of  Christ  to  which  he  must  belong  in 
order  to  be  saved  ;  for  though  we  cheerfully  acknowledge 
the  happiness  of  our  times,  in  which  the  Saviour  col- 
lects His  children  into  congregations  here  and  there, 
still  we  firmly  believe  that  there  are  children  of  God 
among  the  different  denominations  of  various  nations, 
of  whom  but  few  may  possibly  be  known  to  us." 

This  and  many  other  similar  passages  prove  plainly 
that  Spangenberg,  evidently  the  master-mind  of  these 
Synods,  had  firmly  resolved  to  continue  the  work  of 
the  Lord  in  Zinzendorf's  liberal  spirit,  not  suffering 
himself  to  be  bound  and  tied  down  by  any  outward 
forms,  but  endeavoring  to  promote  the  welfare  of  his 
fellow-men  and  to  advance  the  Kingdom  of  Christ  in 
Pennsylvania  by  all  and  every  means  in  his  power. 

Thus  he  went  on  in  the  strength  of  the  Lord,  actively 
engaged  one  clay  in  the  affairs  of  the  Bethlehem  Economy, 
the  next  morning  surprising  the  colonists  at  Nazareth  at 
their  morning  devotions,  having  walked  thither  before 
breakfast.  His  wanderings  frequently  extended  to 
the  scattered  Christian  settlers  of  the  Province,  or 
even  beyond  its  boundaries  to  the  savages  of  the 
wilderness.  But  wherever  he  went,  whatever  he  did, 
his  sole  aim  and  object  was  to  win  souls  for  Christ  and 
to  promote  the  cause  of  His  Kingdom. 


BETHLEHEM  "THE  CHURCH  OF  PILGRIMS."         I  63 


3.      I5ETHLEHEM  THE  "CHURCH  OF  PILGRIMS," 

1744-1745- 

It  would  have  been  quite  impossible  for  Brother 
Spangenberg  to  accomplish  all  that  was  expected  of 
him,  if  the  same  courage,  the  same  spirit  of  disinter- 
ested devotion  to  the  cause  of  the  Lord,  the  same  steady 
endurance  and  persevering  willingness  amidst  difficulties, 
toil  and  embarrassments  of  various  kinds  had  not 
animated  by  far  the  greater  part  of  the  colonists,  and 
above  all  if  there  had  not  been  willing  and  implicit 
obedience  to  their  leader.  This  period,  especially  from 
i244_to  1 748,  may,  in  truth,  be  called  the  heroic  age  of 
'our  American  Church.  A  careful  perusal  of  the  diaries, 
journals  and  other  papers,  preserved  in  the  Bethle- 
hem Archives,  proves  abundantly  that  it  was  not  love 
of  ease  or  the  desire  for  the  treasures  of  this  world 
that  induced  our  ancestors  to  leave  their  own  country, 
and  to  settle  in  the  wilds  of  Pennsylvania  ;  but  that  it 
was  their  sincere  and  ardent  desire  to  proclaim  among 
Christians  and  heathen  the  Saviour's  love,  and  to  com- 
mend the  cross  of  Christ,  the  saving  power  of  which  they 
had  experienced  in  their  own  hearts. 

More  especially  was  this  the  case  with  that  part  of  the 
Church  at  Bethlehem  which  constituted  the  "Church 
of  Pilgrims,"  and  consisted  of  such  only  as  had 
voluntarily  dedicated  themselves  to  the  service  of  the 
Lord.  Spangenberg  remarks  in  one  of  his  letters : 
"When  the  congregation  in  Bethlehem  heard  the  news 
of  the  departure  of  our  brethren  in  St.  Thomas,  all 
burned  with  desire  to  be  permitted  to  venture  their 
lives,  and  if  I  had  called  for  volunteers  to  go  to  this 
pestilential  spot,  twenty  or  thirty  brethren  or  sisters 
would  at  once  have  been  willing  to  go." 

This  spirit  of  devotion,  this  willingness  to  be  spent  in 
the  service  of  the  Lord,  this  readiness  to  undertake  the 


164 


THE  brethren's  CONGREGATIONS. 


most  arduous  enterprises,  almost  at  a  moment's  warn- 
ing, was  nourished  and  strengthened  not  only  by  their 
regular  daily  devotions  at  morning,  noon  and  evening, 
but  also  by  their  peculiar  manner  of  social  life.  The 
whole  Church  at  Bethlehem,  which  numbered  in  1747 
about  three  hundred  persons,  was  considered  and  treated 
as  one  family,  eating  at  one  common  table.  Pardy  from 
necessity,  for  want  of  house-room,  partly  from  religious 
conviction,  they  were  separated  and  divided  into  the 
different  rooms  of  the  clergy-house,  and  afterwards 
into  different  houses,  according  to  their  ages  and  sexes, 
which  separation  of  the  sexes  and  classification  into 
different  "choirs"  was  carried  out  to  a  much  greater 
extent  than  in  any  of  the  European  congregations. 

While  in  most  of  the  settlements  of  the  Brethren  in 
Germany  and  England,  separate  houses  (choir-houses) 
were  erected  for  the  single  brethren,  single  sisters  and 
widows,  in  Pennsylvania,  from  1744  to  1748,  all  the 
single  brethren  (numbering  in  1747  with  the  older  boys 
more  than  eighty  souls)  were  assembled  at  Bethlehem 
under  the  spiritual  superintendence  of  Nathanael  Seidel 
and  Gottlieb  I^ezold,  while  the  single  sisters  (twenty  in 
number)  found  their  temporary  abode  at  Nazareth.  In 
1 748,  after  the  single  brethren  had  built  a  larger  house 
for  themselves — the  present  middle  building  of  the 
Young  Ladies'  Seminary — the  single  sisters  took  perma- 
nent possession  of  the  former  Brethren's  House,  which 
has  ever  since  retained  the  name  of  Sisters'  House. 
The  older  girls  were  collected  in  Bethlehem,  the  smaller 
ones  (from  four  to  eleven  years  of  age)  in  Nazareth,  and 
the  little  boys  in  Henry  Antes'  house  in  Frederick 
Township.  Even  the  married  people  lived  separately  in 
two  buildings,  where  the  present  church  is  located.  The 
mothers  generally  retained  their  children  till  they  were 
about  eighteen  months  old,  when  they  were  taken  in 


RETHI.ElfEM  FAMILY  ECONOMY. 


charge  by  the  authorities  of  the  Church  and  placed  in 
the  nursery  at  Bethlehem,  and  after  1749  at  Nazareth. 

All  this  was  an  extension  of  tlie  European  choir-ar- 
rang-ements  of  a  quite  peculiar  kind,  and  naturally 
led  to  more  or  less  arbitrary,  if  not  despotic  rule, 
and  could  not  be  continued  nor  be  recommended 
for  imitation.  Similar  in  some  respects  were  the 
Ephrata  convents,  with  this  difference,  however,  that 
there  the  "solitary  state  "  was  considered  the  most  holy 
and  acceptable  to  God,  while  the  Moravians  not  only 
esteemed  and  honored  married  life,  but  endeavored  to 
sanctify  it  in  a  peculiar  manner.  Many  verses,  used  at 
that  time,  referred  directly  to  conjugal  duties,  or  rep- 
resented the  felicity  of  the  children  of  God  in  terms 
taken  from  matrimonial  life,  exceeding  sometimes  those 
to  be  met  with  in  Holy  Writ,  and  were  tlierefore  liable 
to  misconstruction  and  afforded  abundant  material  for 
malicious  and  slanderous  attacks  from  the  opponents  of 
the  Brethren.  Nevertheless,  they  were  happy  in  the 
Lord  and  went  on  cheerfully  in.  their  works  of  duty  and 
of  love. 


4.      BETHLEHEM.  FAMH.Y  ECONOMY.  1747- 

In  commune  oranius, 
In  commune  laboramus, 
In  commune  patimui\/;^__^ 
In  commune  gaudcmus. 

This  favorite  motto  of  Dr.  Anton,  in  reference  to  the 
orphan-house  and  other  institutions  in  Halle,  was  jusdy 
applied  by  Spangenberg  to  the  external  and  internal 
affairs  of  the  Moravian  colonies  at  Bethlehem  and 
Nazareth;  for  not  only  in  a  general  or  spiritual  sense 
was  the  word  of  the  Apostle  applicable :  "  And 
whether  one  member  suffer,  all  the  members  suffer  with 
it,  or  one  member  be  honored,  all  the  members  rejoice 
with  it"  (i  Cor.  12:  26);  but  actually  and  litcM'ally  all 


THE  brethren's  CONGREGATIONS. 


their  joys  and  griefs,  their  labor  as  well  as  their  worship 
was  the  joint  affair  of  all  and  each.  They  formed  but 
one  family  ;  had  but  one  house-keeping. 

In  the  "Life  of  Spangenberg,"  written  by  Jeremiah 
Risler,  as  well  as  in  other  German  publications  which  refer 
to  this  time,  only  the  general  principles  are  pointed  out 
by  which  this  singular  Family  Economy  was  governed. 
A  full  detail  has  never  been  published,  and  without  such 
a  detailed  account,  the  full  extent  of  this  Economy  can 
not  be  appreciated.  Therefore,  we  take  from  Bishop 
Cammerhof's  letters  the  following  statements,  which, 
though  referring  particularly  to  the  year  1747,  show 
what  expenses  devolved  at  that  time  already  upon  this 
Economy,  increasing,  of  course,  from  year  to  year,  and 
what  were  their  principal  resources. 

To"  the  annual  expenses  belonged  the  following 
items  : 

I.  Board  and  clothing  of  the  brethren,  sisters  and 
children  in  Bethlehem  (about  300  in  1747),  in  Nazareth 
(100),  Gnadenthal  (20),  Gnadenhiitten  (15,  besides 
presents  to  the  Indians),  Frederickstown  (40  boys  and 
18  brethren  and  sisters  who  managed  Henry  Antes'  mill 
and  farm),  and  Germantown  (about  12  persons) — in  all 
about  500  persons,  among  whom  there  were  many 
non-producers.  Though  the  board  was  at  first  very 
plain  and  scant,  meat  being  put  on  the  table  but  twice 
a  week,  still  the  weekly  consumption  of  wheat  amounted 
to  between  forty  and  fifty  bushels.  In  1747  there  were 
consumed:  In  Bethlehem,  2,307  bushels  of  wheat,  12,- 
832  eggs,  15,586  pounds  of  meat;  in  Nazareth,  1,011 
bushels  of  wheat,  6,875  ^gg^'  4-992  pounds  of  meat, 
inclusive  of  576  pounds  of  veni.son  ;  for  which  purpose 
60  sheep,  7  oxen.  7  steers,  16  cows  and  20  calves  were 
slaughtered;  not  to  mention  many  other  not  inconsider- 
abl(^  items. 


H  I'.T  I  r  1 , i:  1 1 M — !•■  a  m  1 1     k(  ( > N(  ) nu' . 


t67 


Besides,  there  were  distributed  450  shirts,  150  pairs 
of  stockings,  and  many  other  pieces  of  apparel,  for  ex- 
ample, 145  pairs  of  shoes,  and  none  had  to  complain  of 
the  superabundance  of  his  wardrobe. 

To  the  annual  expenses  belonged  further  : 

2.  The  s'upport  of  the  congregation-schools  at  Oley 
and  Maguntsche,-  and  of  the  Pliiladelphia  ministerial 
laborers. 

3.  Nearly  the  whole  support  of  the  two  married 
couples  who  lived  among  the  Indians  at  Shamokin. 

4.  The  clothing  of  all  the  brethren  and  sisters  who 
were  sent  out  on  missionary  tours,  as  well  as  of  those 
who  were  stationed  at  various  places  as  ministers  or 
school-masters — about  fifty  persons  in  all. 

5.  Traveling  expenses  for  the  itinerant  ministers  in 
Maryland,  Virginia,  New  Jersey  and  New  England. 

6.  Various  expenses  in  connection  with  the  Indian 
Mission,  and  for  presents  in  the  negotiations  with  the 
Six  Nations. 

7.  Boarding  of  many  visiting  friends,  especially  during 
Synods. 

8.  Expenses  for  the  transportation  of  the  brethren 
and  sisters  traveling  in  missionary  service  to  and  from 
St.  Thomas  and  Berbice. 

9.  There  was  annually  a  not  inconsiderable  item  of 
expense  for  building  purposes.  P'or  instance,  in  1 747 
the  following  houses  were  erected  for  the  .Society ; 
a  dwelling-house  and  blacksmith-shop  at  Shamokin, 
a  minister's  dwelling  at  Philadelphia,  two  barns  and 
several  stables  at  Bethlehem  ;  a  new  flat-boat  for 
the  Lehigh  River ;  a  wash-house  at  Nazareth,  a  grist- 
mill and  saw-mill  at  Gnadenthal,  a  farm-house  at 
Christian's  Spring,  a  grist-mill,  saw-mill,  blacksmith-shop, 
barn,  stables  and  some  Indian  houses  at  Cinadenhiitten- 
on-the-Mahony.  Much  was  yet  to  be  done  and  was 
postponed  for  the  following  years. 


i68 


THE  brethren's  CONGREGATIONS. 


To  meet  all  these  expenses  the  Brethren  had  the  fol- 
lowuig  resources  or  capital : 

I.  The  most  important,  and  in  later  times  a  valuable 
source  of  revenue  was  the  land  which  was  gradually 
bought  up,  having  been  selected  very  judiciously.  Here 
they  found  building  materials  in  abundance  and  in  later 
years  these  very  fertile  acres  yielded  an  abundance  of  all 
the  necessaries  of  life.  For  the  present,  however,  only  a 
small  part  of  these  thousands  of  acres  were  cleared  and 
in  a  state  of  cultivation,  not  nearly  enough  to  raise 
sufficient  grain  for  the  rapidly  increasing  number  of 
consumers.  Belonging  to  the  Bethlehem  plantation 
there  were  only  about  200  acres  of  arable  land  and  20 
acres  of  meadow-land  ;  at  Nazareth,  250  acres  were 
cleared,  20  acres  meadow;  at  Gnadenthal,  125  acres  of 
cleared  land,  4  acres  meadow  ;  on  the  new  farm  near 
Gnadenthal  (afterwards  known  as  Christian's  Spring) 
there  were  as  yet  only  15  acres  in  cultivation,  but  it  was 
hoped  that  much  meadow-land  might  be  obtained  there  ; 
the  farm  at  Gnadenhiitten  beyond  the  Blue  Mountains 
contained  450  acres,  of  which  only  50  were  in  a  state  of 
cultivation. 

Besides  these  farms  which  belonged  to  the  Brethren, 
there  were  some  others,  which  they  cultivated  and  used, 
by  agreement,  without  paying  rent,  namely:  Widow 
Ysselstein's  farm  on  the  south  side  of  the  Lehigh  ;  Henry 
Antes'  farm  and  mill  in  P'rederick  Township,  and  John 
Bechtel's  house  and  garden  in  Germantown. 

Under  the  careful  and  judicious  cultivation  of  these 
German  practical  farmers,  these  lands,  orchards  and  gar- 
dens yielded  a  considerable  amount  for  the  support  of  the 
Family  Economy,  but  not  enough  for  home  consumption  ; 
hence  the  needful  cash  for  glass,  iron,  sugar,  blankets 
and  many  other  articles,  all  which  were  brought  from 
Philadelphia,  had  to  be  procured  by  other  means. 


RRTIII.RIIEM  FAMILY  ECONOMY. 


169 


II.  A  second  source  of  support  and  also  of  income 
were  the  following  trades,  carried  on  at  different  places  : 

1.  The  orist-mills  at  Bethlehem,  Gnadenhiitten,  Gna- 
denthal,  and  in  Frederick  Township. 

2.  The  saw-mills  at  Bethlehem,  Gnadenthal  and  Gna- 
denhiitten. 

3.  The  oil-mill  at  Bethlehem,  under  Father  Nitsch- 
mann's  superintendence. 

4.  The  tannery  at  Bethlehem  —  by  far  the  most  lucra- 
tive business. 

5.  The  smitheries  at  Bethlehem,  Nazareth,  Gnaden- 
hiitten and  Shamokin  (the  latter  es[xxially  ft)r  the 
Indians). 

6.  The  locksmith  shop  at  Bethlehem. 

7.  The  pottery. 

8.  The  joinery  and  glaziery. 

9.  The  turnery,  under  Father  Bechtel. 

10.  The  wheelwright  shop  of  Henry  Antes. 

11.  The  linen  weaving  in  Bethlehem  and  Nazareth, 
under  the  special  charge  of  Mary  Spangenberg 'and 
Anna  Cammerhof.  There  were  six  looms  in  Ijethlehem, 
on  which  3,308  yards  of  linen  were  woven. 

12.  The  stocking  weaving  and  fulling-mill. 

13.  The  rope-making,  under  Henry  Antes. 

14.  The  tailoring  and  furriery. 

15.  The  dyers'  trade,  under  M.  Weiss. 

16.  The  shoe-making  at  Nazareth,  Frederick  Town- 
ship, Gnadenhiitten  and  at  Bethlehem  under  I).  Tanne- 
berger. 

17.  blather  Demuth's  box  and  s[)indl(!-making. 

18.  The  coopery. 

19.  The  distillery,  the  protlucts  of  which,  however, 
were  not  for  sale. 

20.  The  bakery. 

21.  The  butchery. 


170 


THE  brethren's  C()N(;RE(;A tions. 


22.  The  medical  and  chirurgical  business  in  the 
hands  of  the  brethren  Adolph  Meyer,  Otto,  Owen  Rice, 
Christian  H.  Rauch  and  Sisters  Mary  Spangenberg  and 
Huber.  Brother  Otto  had  his  own  garden  for  medical 
herbs,  where  the  eastern  building  of  the  Young  Ladies' 
Seminary  now  stands. 

23.  The  soap  boiling. 

24.  The  chimney  sweeping. 

25.  The  mason-work,  in  which  more  skillful  men 
would  have  been  needed. 

26.  The  carpenter  work. 

27.  The  brick-making,  under  L.  Hiibner. 

28.  The  pewterer-work,  under  S.  Powel  and  A.  B()m- 
per. 

29.  The  tavern  on  the  other  side  of  the  Lehigh,  and 
the  Ferry. 

30.  The  shoe  cleaning. 

31.  The  tar-making  at  Gnadenhiitten. 

32.  The  button  making. 

Thirteen  of  these  trades  yielded  in  1 747,  besides  what 
was  consumed  at  home,  a  clear  profit  of  /221  14s.  4c/. 
Pennsylvania  currency,  equivalent  to  about  $591. 

III.  A  third  source  of  income  was  the  Society  for  the 
Furtherance  of  the  Gospel,  founded  by  Bishop  SpalTgen- 
berg,  and  consisting  mostly  of  friends  of  the  Brethren. 
F"rom  August  13,  1745,  to  December  31,  1747.  this 
Society  collected  for  missionary  purposes,  ^^454  13^.  5^/., 
a  not  inconsideraljle  sum  for  those  times.  This  was  a 
material  assistance  to  the  Fconomy,  on  which  the  whole 
expense  of  the  Indian  Missions  would  otiierwise  have  de- 
volved. 

According  to  a  very  low  estimate,  the  annual  ex- 
penses of  this  Family  Economy  exceeded  ^lopoo, 
which  would  have  recpiired  a  very  considerable  capital, 
if  all  male  and  female  members  had   been  only  con- 


BKTHLKHKM  FAMILY  KOWOMV. 


171 


suniers  and  not  producers.  But  thouc^h  youni;  and  old 
worked  dilis^endy  and  faithfully,  still  it  was  often 
apparent,  that  the  Lord  hatl  helped  where  human 
wisdom  failed. 

"Well  may  we  exclaim,"  says  Cammerhof,  astonished 
at  the  results  of  another  year,  "The  Almit^hty  Himself 
has  managed  for  us  ;  for  if  we  had  not  this  comfort,  we 
would  often  not  know  how  to  act ;  but  as  the  Saviour's 
credit  is  our  proper  stock,  we  leave  the  manag-ement  to 
Him." 

At  the  close  of  the  year  1 747,  there  was  about 
^200  cash  in  hand  and  alwut  ^150  availal)le  assets  in 
account  current  debtors.  But  the  liabilities  amounted 
to  ^4400,  mostly  occasioned  by  the  purchase  of  land 
near  Bethlehem  and  Gnadenhiitten.  The  money  for 
the  Whitefield  Tract,  or  the  Nazareth  lands,  had  been 
paid  in  Europe  from  the  general  funds  of  the  Church, 
and  the  Bethlehem  Economy  was  onl)-  to  pay  the 
interest  thereon,  as  soon  as  they  would  be  able  to  do 
so.  In  the  debt  of  ^4400  there  were  several  items, 
which  according  to  Cammerhof's  expression  were 
"canceled  by  a  draft  on  the  Saviour's  Conto,"  that  is, 
a  sum  of  £\oS2  which  Brother  Spangenberg  received 
as  a  personal  legacy  from  Thomas  Noble's  estate, 
but  which  he  gave  to  the  Family  Economy,  hiding 
his  disinterested  liberality  b)-  saying  that  he  Av// 
it.  There  were  many  smaller  sums  belonging  to 
the  members  of  the  Economy  or  to  friends  of  the 
Brethren  (for  instance,  Timothy  Horsfield,  of  New 
York,  and  Captain  Garrison),  which  could  be  re- 
claimed at  any  time,  but  for  which  no  interest  was 
demanded. 

Though  there  was  a  great  deal  of  ill-will  against 
the  Brethren  among  many  of  tlicnr  ungodly  neigh- 
bors, and  many  stori(;s  concerning  their  social  and  re- 


172 


TiiK  brethrkn's  congregations. 


li^ious  organization  were  freely  circulated,  still  no  one 
tloiibted  their  honesty,  and  they  mig^ht  have  raised 
ainiost  any  amount  of  money  to  increase  their  landed 
[jropert)-,  if  this  liad  been  the  end  and  aim  of  their 
Family  l^conomy. 

Honor  to  whom  honor  is  due!  Therefore  we  mention 
the  names  of  those  who  ably  and  faithful!)-  assisted  the 
pater  familias.  Brother.  Joseph  and  his  wife,  "Mother 
Mary,"  in  these  outward  concerns.  Besides  Bishop 
Cammerhof,  the  L^reneral  assistant  of  P)ishop  Spant^en- 
bei  smce  1 747'  these  were  the  brethren  Adolph 
Meyer,  David  l)ischoff,  Nathanael  Seidel  and,  above 
all,  the  indefatig^able  and  practical  Henry  Antes.  Jas- 
].)er  Payne  was  a  well-informed  and  diligent  book-keeper, 
who  was  succeeded  by  John  Brownfield,  formerly  secre- 
tary of  General  Oglethorpe.  Abraham  Bomper  and 
Timothy  Horsfield  were  faithful  agents  in  New  York, 
especially  in  expediting  brethren  and  sisters  to  St. 
'Hiomas  and  Berbice,  and  were  succeeded  a  few  years 
later  by  Brother  Henry  van  Vleck  (father  of  P)ishop 
Jacob  van  Vleck,  and  grandfather  of  Bishop  W^illiam 
Henry  van  Vleck),  merchant  in  New  York. 

Under  the  superintendence  of  these  agents  a  vessel 
was  built  in  New  York,  the  snow  Irene,  which  was 
launched  May  29,  1748.  Henry  Antes,  as  a  naturalized 
citizen,  was  the  nominal  proprietor,  while  Spangenberg 
bore  the  greater  part  of  the  expenses  from  private 
means.  On  Septeml)er  8,  1748,  the  Irene,  Captain 
Garrison,  cleared  for  her  first  voyage  to  Europe,  and 
served  the  iJrethren  for  ten  years,  bringing  many 
colonists  to  Pennsylvania  and  for  North  Carolina,  until 
taken  by  a  French  privateer  in  1758.^ 


5  See  Briidi-r-BlaU,  April  1857. 


NA/.AKETH  "  THK   PATKIARCHAI,  PLAN." 


1/3 


5.      NA/.AKKTH,     "THK    PATRIARCHAL    PLAN."  1744-I748. 

TiiK  Family  Kconomy  of  the  Brethren  was  not  con- 
fined to  Bethlehem,  but  also  compri.sed  the  settlements 
on  the  Nazareth  tract  ;  but  while  there  was  at  Bethle- 
hem a  "church  of  pilcrrims,"  and  all  brethren  and 
sisters,  capable  in  any  way  of  spiritual  labor,  were  re- 
tained in  that  "school  of  the  prophets,"  the  practical 
farmers_were  mostly  sent  to  the  Nazareth  settlements, 
which  were  intended  to  raise  the  necessary  mt-ans  for 
carrjqnor  on  the  work  of  the  Lord  by  agricultural  lal)()r. 
Therefore,   they  called  this    colon)-    the  "  Patriarchen 
Flan,"  (the  Fatriarchal  Economy).     But  here  also  it  was 
the  main  ol)ject  of  Spancrenberg  and  his  assistants,  to 
l^romote  the  spiritual  growth  of  the  colonists  and  by 
every  possible  means  to  increase  their  love   to  the 
Saviour.    The  sweat  of  the  brow  and  faithfulness  in 
business  ;  yea,  all  their  labor  of  body  and  of  mind  was 
to  be  hallowed  unto  the  Lord  ;  they  were  not  to  entangle 
themselves  with  the  affairs  of  this  life,  Init  to  work  for 
the  Lord,  and  always  to  be  conscious  of  the  fact  that 
whether  they  worked  in  the  field  or  in  the  stable,  they  were 
servants  and  handmaidens  of  the  Lord  as  fully  as  the 
pilgrims  of  the  Bethlehem  Economy.    For  this  purpose 
Brother  Spangenbcrg  and  his  wife  visited  them  fre- 
quently, encouraged  tlie  Ijrethren  and  sisters  in  their  toil 
and  labors,  and  endeavored  in  various  ways  to  make 
the  outward  activity  itself  a  means  for  spiritual  edifica- 
tion.   Besides  the  regular  love-feasts  on  every  Saturday 
afternoon,  commenced  January  30,  1745,  and  continued 
for  many  years,  there  were  others  for  smaller  or  larger 
companies  on  particular  occasions.    Thus,  on  February 
5,  nine  brethren  had  a  love-feast,  before  commencing 
ploughing  for  that  year.    Love-feasts  for  the  milkers,  the 
washers,  the  threshers,  and  others,  became  very  frequent. 
On  August  13  there  was  a  general  love-feast,  after  the 


174 


THE  brethren's  congregations. 


greater  part  of  the  farmwork  had  been  done,  and  a 
large  stable  for  the  sheep  had  been  finished.  It  was 
quite  a  lively  and  edifying  meeting  and  Mary  Spangen- 
berg  spoke  very  feelingly  concerning  child-like  faith, 
especially  referring  to  the  corn  crop  in  Gnadenthal,  which 
for  a  long  time  had  appeared  very  unpromising  (these 
German  farmers  seeing  tht  growth  of  this  crop  prob- 
ably for  the  first  time).  The  spinning  business  among 
the  sisters  was  properly  organized  and  "Mother  Mary" 
closed  the  service  with  prayer. 

b^rom  the  latter  part  of  1 745  these  love-feasts  served  also 
for  the  cultivation  of  the  poetic  talent.  Brother  Spangen- 
bei'!^  ,L;'i\'ing  the  impulse  by  composing  a  hymn  on  spinning 
for  the  spinning  sisters,  on  October  27,  in  which  he  says  : 

"  Know,  ye  sisters,  in  tliis  way 
Is  your  work  a  blessing, 
If  for  Jesus'  sake  you  spin, 
Toiling  without  ceasing. 

Spin  and  weave  ;  compelled  by  love ; 

Sew  and  wash  wiUi  fei  \  or, 
And  the  Saviour's  grace  and  love 

Make  you  glad  for  ever." 

Other  brethren  and  sisters  followed  this  example,  not 
only  those  of  a  more  Hl)eral  education,  such  as  Abraham 
Reincke  and  his  wife  Sarah,  but  also  common  farniers, 
and  though  their  productions  are  by  no  means  poetic 
master-jjieces,  still  they  all  breathe  a  spirit  of  fer- 
vent piety  and  entire  tlevotion  to  the  Lord,  and  are  in 
themselves  the  best  proof,  that  it  was  their  sincere  en- 
deavor to  devote  to  the  Lord  all  their  powers  of  body 
and  of  mind,  and  that  these  pious  farmers,  though  bur- 
dened with  work  and  exposed  to  privations^  of  many 

*  March  13,  1746,  Brother  Reincke,  minister  at  Nazareth,  received  a  visit 
from  Mr.  Hughes,  Presbyterian  minister  at  Long  Island,  and  after  preach- 
mg,  in\'ilcd  him  to  tlinner,  which  consiNtctl  of  mnsh,  bread  and  salt  and 
good  spring  water.  The  I<".nglish  gentleman  was  somewhat  astonished  at  this 
entertainnu  iit,  li.iving  expected  that  the  minister  at  least  would  have  better 
fare.    But  all  ate  at  one  table. 


NAZARETH  "  THE   rATR[AK(TIAI,   PLAN."  I  75 


kinds,  had  a  mine  of  wealth  in  their  love  to  their 
Saviour  : 

"  If  we  can  serve  our  Lord  and  King 
Kv'n  in  the  very  meanest  thing, 
It  if  indeed  to  us  so  sweet, 
Tliat  we  do  feel  it  drink  and  meat.?" 

Spangenberg  remarks  in  one  of  his  letters  concernincr 
the  Nazareth  colonists:  '' They ^onnect  the  Sa\i( )u r  and 
His  blood  \vith  all  they  do  or  say:  the\  Iiiglil)  '  steem 
their  patriarchal  economy;  they  grow  in  spiritual  matters, 
while  working  bodily.  Nowhere  else  have  such  l:)eautiful 
and  edifying  hymns  for  shepherds,  ploughers,  threshers, 
reapers,  spinners,  knitters,  washers,  sewers,  and  others 
been  composed  as  among  them  and  by  them.  They 
would  fill  a  whole  farmer's  hymn-book."*^ 

'Sung  on  September  28,  1746.  Most  of  these  hymns  are  in  German,  of 
which  the  following  are  specimens  : 

Du  siisster  Herzbezwinger, 

Die  Melkei',  WTincIkt,  Srhwinger, 

1  )ic  schen  jet/t  aiif  I  )i(  h  ; 
I'nd  warU-n  mil  \'erlangen, 
I'm  Segen  zu  empfangen 

.Aus  Deinem  blut'gen  Seitenstich. 

Du  bist  bei  alien  Dingen 

Beim  Melken,  Waschen,  Schwingen, 

Das  cinz'ge  Augenmerk, 
Dir  leben  wir  auf  Erden, 
Bis  wir  Dich  sehen  werden, 

Dir  thut  man  jedes  Tagewerk. 

*  Spangenberg  himself  composed  many  of  these  hymns  ;  for  instance,  a 
hymn  for  a  prayer-meeting  in  January,  1744,  of  which  the  following  is  the 
conclusion  : 

Schlafen,  Wachen,  Ruhen,  Machen, 

Essen,  Trinken,  Botschaft  geh'n, 
Denken,  Schweigcn,  Singcn,  Zcugen 

Lasz  durch  Gnad'  im  ISlut  gescheh'n. 
Thue,  Lamm,  was  Dir  beliebet, 
Deine  Gnadenhand,  die  giebet 

Mehr,  als  wir  begreifen  konnen. 

O,  wer  wollte  alles  nennen  ! 


176 


THE  brethren's  CONGREGATIONS, 


In  Nazareth  as  well  as  in  Bethlehem,  the  special 
choir  and  class  meetings  were  introduced,  besides  which 
there  was  also  an  especial  day  of  festive  remembrance 
for  the  original  colonists,  namely,  the  Twenty-seventh  of 
May,  on  which  day  most  of  the  married  people,  who 
were  now  living  in  one  house  and  formed  one  family, 
had  been  married. 

Though  their  mode  of  housekeeping  will  naturally 
ap[)ear  strange  to  us,  still  it  can  not  be  denied  that 
much  more  labor  could  be  performed  by  these  concen- 
trated powers,  than  under  the  present  system  of  separate 
housekee[)ings,  and  visitors  often  expressed  their 
astonishment  at  the  rai)id  growth  of  the  colony  and 
their  excellent  arrangements,  especially  in  barns  and 
stables.  Yet  Ijefore  the  end  of  their  first  year,  1 744, 
preparations  were  made  for  the  erection  of  extensive 
barns  and  stables  at  a  spring  not  far  from  the  "  stone- 
building"  which,  with  some  dwelling-houses,  one  of 
which  afterwards  contained  the  meeting-hall  of  the 
congregation,  is  now  called  "Old  Nazareth.'  In  January, 
I  742,  a  second  farm  was  opened  about  a  mile  and  a  half 
to  the  west  in  a  well-watered  valley  and  was  called  Gna- 
denthal.'"  In  1747  a  mill  was  built  there.  In  1748  a 
third  farm  was  commenced,  near  a  spring,"  half  a  mile 
farther  south,  which  for  many  years  was  managed 
exclusively  by  single  brethren.  It  was  called  Christians- 
brunn,  in  honor  of  Christian  Renatus,  the  son  of  Count 
Zinzendorf 

Most  of  the  first  colonists  of  Nazareth  came  from 
Silesia  and  Upper  Lusatia  in  Germany,  and  had  all 
belonged  to  the  Lutheran  Church  before  they  joined  the 

'  After  more  than  a  century  the  first  house  was  sold  and  removed  in 
1849,  '^eing  for  many  years  in  a  very  dilapidated  condition. 
Now  the  site  of  the  Almshouse  of  Northampton  County. 
"  Called  Albrccht's  Spring,  later  Christian's  Spring. 


NAZARETH  "THE   PATRIARCHAL  PLAN. 


177 


congregation  at  Herrnhut.  Now,  as  it  was  Zinzendorf's 
desire  above  all  to  build  up  the  Lutlieran  Church  in 
Pennsylvania,  Nazareth,  where  the  Lutheran  element 
prevailed,  for  several  years  was  counted  among  the 
Lutheran  congregations  connected  with  the  General 
Synod  of  Pennsylvania.  Accordingly  the  ministers  of 
this  congregation.  Brother  Reinhard  Ronner  and,  after 
him,  Brother  Abraham  Reincke,  took  their  seats  in  the 
Synod  as  Lutheran  pastors,  and  wished  to  be  considered 
as  such.  But  the  peculiar  arrangements  of  their  clioirs 
and  the  whole  outward  organization  which  resembled  lliat 
of  the  Church  of  Pilgrims  at  I  Jetlilehem,  was  vastly  dif- 
ferent from  any  other  Lutheran  congregation  in  the 
country,  and  especially  after  the  introduction  of  the  new 
hymns  from  German)',  in  1746,  which  deviated  greatly 
from  old  orthodox  Lutlieranism,  it  became  [olain  that  it 
would  l)e  an  absurdity  any  longer  to  call  Nazareth  a 
Lutheran  congregation  in  the  common  acceptation  of  the 
term.  Therefore,  on  January  25,  1747,  a  re-organization 
of  the  congregation  in  Nazareth  was  made  by  Bishop 
Spangenberg  and  his  assistant.  Bishop  Cammerhof,  five 
years  after  the  organization  of  the  congregation  at  Beth- 
lehem, whereby  this  congregation  was  duly  declared 
a  Moravian  congregation,  throwing  off  all  further  con- 
nection with  the  Lutheran  Church.  Brother  Abraham 
Reincke  returned  to  Bethlehem,  after  IJrother  Ohneberg 
had  been  introduced  as  Elder  and  Brotlier  Schropp  as 
Warden  of  the  congregation.  Both  received  a  truly 
apostolic  blessing  from  Brother  Joseph. 

Bishop  Cammerhof  addressed  the  congregation  in 
general  and  expressed  the  idea  that  the  congregation  at 
Nazareth,  as  the  "  Patriarchal  Economy,"  ought  to  imi- 
tate, and,  as  it  were,  represent  in  a  practical  manner  the 
life  of  our  blessed  Saviour  up  to  His  thirtieth  year,  when 
He  lived  in  retirement  at  Nazareth,  occupied  with  the 


178 


THE  brethren's  CONGREGATIONS. 


every-day  affairs  of  domestic  life,  while  the  Church  of 
Pilgrims  at  Bethlehem  would  find  their  pattern  especially 
in  the  ministerial  life  of  our  Saviour  and  imitate  Him 
in  goin^;  al)()ut  from  place  to  place  and  doing  good. 
Thus  both  coiv^regalions  would  serve  the  Lord  in  their 
peculiar  ways,  and  it  might  be  plainly  seen,  that  not  only 
by  direct  preaching  of  the  Cjospel,  l)ut  also  by  the  walk 
and  conversation  of  pious  and  devout  farmers,  the  truth 
as  it  is  in  Christ  Jesus  our  Lord,  might  be  proclaimed. 

6.      J.  C.  F.  CAMMKRIIOF.  MIS  INFLUENCE.  1/47. 

HkoriiER  .Si' a\(;kni!FR(;,  to  whom  was  entrusted  the 
management  of  all  the  affairs  of  the  Brethren  in  America, 
though  able  to  accomplish  a  great  deal  and  always 
willing  to  perform  any  kind  of  work,  gradually  be- 
came convinced  that,  without  an  able  and  efficient 
assistant,  he  could  not  do  justice  to  the  multifarious 
demands  on  his  time  and  strength,  and,  therefore,  in 
1744,  urgendy  desired  that  his  brethren  in  Europe 
might  send  him  an  assistant.  .  Even  before  his  letters 
arrived,  the  Synod  of  the  Brethren  assembled  at  Zeist  in 
Holland,  in  May,  1746,  had  appointed  Brother  John 
Christian  Frederic  Cammerhof  for  this  office,  who  arrived 
in  Pennsylvania,  January,  1747,  and  labored  there  for 
four  years.  By  his  influence  considerable  changes  were 
brought  about  both  in  the  spirit  of  the  congregation  and 
in  the  external  arrangements. 

Schrautenbach  characterizes  him  as  a  young  man  of 
amiable  and  affable  disposition,  well  versed  in  the  meta- 
physical and  ecclesiastical  sciences,  of  much  spirit,  great 
courage  and  untiring  energy  in  the  service  of  the  Saviour 
and  the  Brethren's  Church.  He  was  born  on  July  28, 
I  721,  near  Magdeburg,  and  studied  theology  in  the  Uni- 
versity of  Jena,  where  he  became  acquainted  with  the 


CAMMERHOF. 


179 


Brethren  and  especially  with  Brother  John  Nitschmann 
(afterwards  his  colleague  at  Bethlehem).  He  became 
teacher  in  Kloster  Bergen,  a  Protestant  school  under  the 
direction  of  Abt  Steinmetz,  who  highly  esteemed  him  and 
his  fellow-student,  Theophilus  Shumann.  Acquainted 
with  the  i)ietistic  methods  of  ecliiication,  and  not  lind- 
ing  therein  peace  for  their  souls,  Cammerhof  and  Shu- 
mann left  the  ranks  of  the  Lutheran  Church  ami  went,  in 
1743,  to  Marienborn,  where  they  were  received  into  the 
Seminary  of  the  Brethren  and  for  a  time  assisted  in 
transcribing  missionary  reports  under  the  immediate 
superintendence  of  Count  Zinzendorf.  This  was  an  im- 
portant school  for  their  future  practical  usefulness,  for 
both  were  called  to  the  missionary  service  —  Cammerhof 
to  North  America  ;  Shumann  to  South  America,  where 
he  became  the  apostle  of  the  Arawacks  in  Surinam  from 
1748  to  1760. 

Brother  Cammerhof,  having  been  married  in  July, 
1746,  to  Anna  de  Pahlen,  a  Livonian  baroness,  was  con- 
secrated in  London,  September,  i  746,  by  Zinzendorf,  Mar- 
tin Dober  and  Steinhofer,  as  Bishop  of  the  Brethren's 
Church,  for  the  country  congregations  of  North  America 
( jM/j£7r/(r«o7ro^).  Soon  after  his  arrival  in  Penns)'lvania 
he  commenced  his  epistolary  correspondence  with  tlie 
Directing  Board  of  the  Unity  in  Euro[)e,  which  pi'obably 
has  never  been  carried  on  with  such  minuteness,  for  some 
of  these  letters,  of  which  copies  have  been  preserved 
for  the  Bethlehem  Archives,  contain  more  than  a  hun- 
dred closely  written  pages,  giving  a  full  insight  into  the 
work  of  the  Brethren,  even  to  its  most  minute  details. 

From  these  letters  of  the  youthful  Bishop  it  appears 
plainly  that  the  enthusiastic  love  for  the  Saviour  which 
was  cherished  by  Cammerhof  and  that  band  of  disciples 
with  whom  he  was  associated,  bordered  on  fanaticism. 
He  had  left  the  new  setdements  of  the  Brethren  in  Wet- 


t8o 


THK   brethren's  CONGREGATIONS. 


teravia  (Herrnhaag,  Marienborn,  etc.)  at  a  time,  when 
the  most  sober-minded  Brethren  began  to  talk  "senti- 
mental nonsense,"  and  the  whole  Church  was  in  immi- 
nent i)eril  of  l)ein!^  led  away  from  the  very  substance  of 
the  (  iospel  In  a  puei'ile  and  often  silly  mode  of  expres- 
sion, and  of  embracing-  fatal  delusions.  For  more  than 
a  century  the  Brethren's  Church  has  acknowledged  that 
this  was  the  period  of  "sifting,"  the  time  in  which  much 
chaff  was  separated  from  the  wheat,  the  time  in  which 
much  wood,  hay  and  stubble  was  built  on  that  foundation 
( !  Cor.  3  :  II),  than  which  no  other  can  be  laid — a  super- 
structure which  but  a  few  years  later  was  consumed  in 
that  fiery  persecution,  1))'  which  Herrnhaag,  the  most 
numerous  of  all  the  congregations,  was  scattered  to  the 
winds.  We  would  not  revert  to  these  times  at  all,  if  the 
assertions  made  now  and  then,  that  these  delusions  had 
not  found  their  way  to  America,  were  perfectly  correct. 
Bishop  Cammerhof  introduced  them,"  fostered  them, 
and  was  praised  for  it.  With  his  death  all  vestiges  of 
these  delusions  ceased  at  once. 

And  wherein  did  these  delusions  consist?  Bishop 
Holmes'^  gives  the  following  concise  and  sufficient 
answer  :  "In  their  zeal  to  root  out  self-righteousness, 
the  Brethren  were  not  sufficiently  on  their  guard  against 
levity  in  expression.  The  delight  they  took  in  speaking 
of  the  sufferings  of  Christ,  which  arose  from  the  pene- 
trating sense  they  had  of  their  infinite  value,  by  degrees 
degenerated  into  fanciful  representations  of  the  various 
scenes  of  His  passion.  Their  style  in  speaking  and 
writing  lost  its  former  plainness  and  simplicity,  and  be- 

See  Cammerhf)t"s  I'.pistola  Tertia,  where  he  speaks  of  himself  in  the  fol- 
lowing strain:  "  C.iinnierhuf  und  seine  Anna  sind  hckannt,  sind  Kreiizliift- 
Voj;elein,  verliebt  in  seine  vier  N;ij,'elein,  kriinkelnd  vor  Liebespein  nach 
Jesii  Scitenschrein  ;  wol  zwei  junge  Kinder,  aber  doch  Kinderlein  und 
Siinderlein,  und  nicht  ohne  gute  Hoffnung." 

"  History  of  the  Protestant  Church  of  the  United  Brethren,  Vol.  I,  p.  399. 


CAMMKRHOF. 


came  turoid,  puerile  and  fanatical,  abounding  in  playful 
allusions  to  Christ  as  the  Lamb,  the  Bridegroom,  etc., 
by  which  He  is  described  in  Holy  Writ,  and  in  fanciful 
representations  of  the  wound  in  His  side.  In  describing 
the  spiritual  relation  between  Christ  and  His  Church  the 
highly  figurative  language  of  the  Canticles  was  substi- 
tuted in  the  place  of  the  dignified  simplicity,  used  by  our 
Saviour  and  His  Apostles,  when  speaking  on  this  sub- 
ject. Some  less  experienced  preachers  even  seemed  to 
vie  with  each  other  in  introducing  into  their  discourses  the 
most  extravagant  and  often  wholly  unintelligible  expres- 
sions. This  kept  the  hearers  in  a  state  of  constant  ex- 
citement, but  was  not  calculated  to  subject  every  thought 
of  the  heart  to  the  obedience  of  Christ.  Religion,  in- 
stead of  enlightening  the  understanding,  governing  the 
affections,  and  regulating  the  general  conduct,  became  a 
play  of  the  imagination. 

"This  species  of  fanaticism  first  broke  out  at  Herrn- 
haag  in  the  year  1 746,  and  from  thence  spread  into 
several  other  congregations.  Many  were  carried  away 
by  it,  for  it  seemed  to  promise  a  certain  joyous  perfec- 
tion, representing  believers  as  innocent,  playful  children, 
who  might  be  quite  at  their  ease  amidst  all  the  trials 
and  difficulties  incident  to  the  present  life.  The  effect 
produced  was  such  as  might  be  expected.  The  more 
serious  members  of  the  Church  (and  these  after  all 
formed  the  major  part)  bitterly  lamented  an  evil,  which 
they  .could  not  eradicate.  Others,  considering  the 
malady  as  incurable,  withdrew  from  its  communion. 
The  behavior  of  such  as  were  most  infected  with  this 
error,  though  not  immoral  and  criminal,  was  yet  highly 
disgraceful  to  their  Christian  profession." 

Pictorial  representations  of  the  sufferings  of  Christ, 
illuminations  of  the  church  and  other  public  buildings, 
birthday  celebrations,   connected  with  expensive  love- 


THE  brethren's  C-ON(;RECxATION.S. 


feasts,  were  manifestations  of  the  unnaturally  excited 
poetic  spirit  of  the  congregation,  which  in  its  practical 
consequence  led  to  extravagance — and  to  debts.  Peter 
Bohler,  at  that  time  in  England,  as  superintendent  of  the 
monetary  affairs  of  the  Church  there,  was  fully  aware  of 
the  fearful  increase  of  their  lialiilities,  and  raised  a 
warning  voice,  but  his  protest  was  not  heeded.  Neither 
was  any  attention  paid  to  the  wise  counsels  of  Spangen- 
berg  who,  in  a  letter  to  Count  Zinzendorf  in  1746, 
expressed  his  forebodings  in  reference  to  the  lavish 
expenditures  in  the  European  setdements  and  their 
inevitable  consequences.  This  letter  was  not  answered, 
and  Spangenberg,  the  most  faithful  and  indefatigable 
of  all  the  Brethren,  had  reason  to  suppose  that  some 
of  the  most  influential  of  his  fellow-laborers  in  Europe 
looked  upon  him  with  a  suspicious  eye,  considering 
him  as  having  become  lukewarm,  l)ecause  he,  the  man 
of  good  common  sense,  could  not  appreciate  their  extrava- 
gant religious  notions,  nor  approve  of  the  sentimental 
nonsense,  which  in  a  Hood  of  hymns  was  pouring  over 
to  America  also.  He  rejoiced  to  receive  in  Cammerhof 
a  faithful  and  able  assistant,  but  was  inwardly  grieved, 
when  he  jjerceived,  that  the  latter  had  received  secret  in- 
structions, according  to  which  he  acted  in  such  a  manner, 
that  the  original  idea  of  Zinzendorf  of  a  Church  of  God 
in  the  .Spirit  was  graduall)'  but  entirely  set  aside.  The 
hymns  of  the  twelfth  atldition  to  the  German  hymn- 
book — set  aside  long  ago  as  puerile  in  the  extreme — 
were  eagerly  received,  and  Canimerhof's  addresses,  in 
the  same  perverted  style,  found  many  willing  listeners."* 

It  is  almost  iiiipossililc  to  translate  into  F.n,L;lish  the  rcli,<,nous  jarg^on, 
which  for  a  time — liappih-  only  a  short  time — took  the  |)la(:c  of  sober  Gos- 
pel lan,i;na,L;f.  'riie  follo\\in<;  short  extracts  from  Canimerliof's  letters  may 
ser\  (■  as  a  specimen  : 

Im  Jnny  1747  wird  ein  besonders  ^esps^iictes  Abendnialil  in  Hetlilehem  so 
erwiilint  ; 


CONGREGATIONS  CONNKCTEI)  W  I'I  H  TlIK  BRETHREN.    1 83 

7.     PENNSYLVANIA    CONGREGATIONS    IN    CONNECTION  WITH 
THE  BRETHREN,  I744-I748. 

Besides  the  two  colonies  of  the  Brethren,  the  Church 
of  Pilgrims  at  Bethlehem  and  the  Patriarchal  Economy 
at  Nazareth,  there  were  orcranized  in  Pennsylvania  in 
this  period  quite  a  numljer  of  congregations,  all  more 
or  less  in  connection  with  the  General  Synod  and 
thus  also  with  the  Brethren,  some  of  which  afterwards 

"  Uns  alien  war's  vor  Krcii/esfi  tuden  weinerlich, 
Und  Brustblattjiingermasziglich 
Und  Jesu  Schwcisz  theilhaftiglich." 
Im  Fcbiiiar  1748  schreibt  Canimcihof,  I-.pist.  X :  "  Es  schmeckt  dcr 
(lemeinc  iiichts  als  die  bluti>;e  Kost  aiis  dcs  l.ainincN  St-itc,  iind  was  iiiclit 
den  blutit^cn  Strich  hat,  das  ist  ekclhaft,  iind  das  l.animleiii  iliut  imsaiirh  die 
Gnade,  und  liiszt  iinsern  demeinbau  iinnici  iiiehi-  /usainmensinken,  so  das 
alles,  was  nicht  blutig  und  ins  Blut  gek-t  1st,  hci  au-ncdriingt  und  zuriick- 
gcwiesen  wird.  Un's  Herzel,  dies  Lainniicin  in's  Heizelhafte  spiclerliche 
Fachel  hineingebracht,  damit  wir  aiich  andcni  was  \  (Ji  spielen  kiinnen, bis  alles 
Volk,  ein  jedes  nach  seiner  Art,  doch  hai  nidnisch  iiiitspiclen  kann,  vor  dem 
der  uns  erwahlet  hat,  hat  er  in  eineni  sdi-in  1  uliesbunde  erhalten,  und 
noch  mehr  zusammenriicken  lassen,  biul.is/  unsci  Arbeitcr-Haiiflein  den 
blutigen  Siinder-Character  zu  seiner  t  ini-Lii  Sriiime  hat,  und  die  Mutter 
(d.  h.  Geist)  ist  gcschiiftig,  es  noch  lieblich  scheinender  und  allgcmeiner  zu 
machen." 

5  Marz  '48  wurdcn  2  Kindlein  gctauft,  gebcircn  den  4ten  :  "  F.s  sah  sehr 
niedlich  aus,  da  die  beiden  \'ater  mit  cinaiKler  ihre  Kinder  in  die  (lenieine 
brachten,  just  da  ihnen  die  Gemeine  entgegeiisang  : 

Ihr  sel'gen  Kreuzluft-Kiichelein, 

Willkomnien  in  dcr  Kreuzgemein', 

In  unsere  freien  Kirchenluft,  u.  s.  w. 

und  darauf  wiude  dann  zuerst  die  kleinc  Anna  Miksrh  und  dann  dcr  klcine 
Joachim  Senseman  niit  Blut  Ui\d  Wasser  aus  dcr  Plcina  bcstriinU.  und 
dann  gesungen : 

Du  Kreuzluft-Miigdlcin  blciljc  I?raut, 
Dem  Marterlamm  durch  Blut  \  cnraiit, 

Auf  cw'ge  Zeiten. 
Du  Kreuzluft-Knablcin  zcigc  dich 
Recht  Jesuskindcrhaftiglirh, 
Und  wachs  durch  alle  deine  Zeit 
Fort  in  der  Jesushaftigkeit, 
Und  so  bleibt  alle  beide 
Des  Kreuzvolks  cw'ge  Freude. 


THE  brethren's  CONGREGATIONS. 


became  Moravian  congregations.  As  was  the  case  in 
Europe,  so  also  in  Pennsylvania  Moravianism  gradually 
developed  itself  and  was  finally  separated  from  Luther- 
anism  and  Calvinism,  and  Zinzendorf's  idea  of  bringing 
about  a  union  of  the  three  Churches  has  not  been 
realized  Yet  this  idea  gives  a  peculiar  stamp  to  the  his- 
tory of  the  times,  and  it  would  be  impossible  fully  to 
describe  the  development  of  the  American  Brethren's 
Church  without  reverting  at  least  briefly,  to  the  organiza- 
tion of  the  Lutheran  and  German  Reformed  Churches 
in  America.  Accordingly  we  will  have  to  make  a  distinc- 
tion among  those  congregations  which  at  that  time  were 
more  or  less  in  connection  with  the  Brethren,  and  will 
for  brevity's  sake  call  those  churches  Lutheran  or 
Reformed,  in  which  the  one  or  the  other  element  pre- 
vailed, to  wliich,  however,  a  third  class  is  to  be  added, 
namely,  the  free  or  mixed  congregations. 


A.  LUTHERAN  CONGREGATIONS. 

When  Zinzendorf  left  Pennsylvania  in  1743  there 
were  five  organized  Lutheran  congregations  : 

1.  Philadelphia,  organized  by  Count  Zinzendorf ;  Init 
in  consequence  of  the  riot  mentioned  befor(i,  split  into 
two  [jarties,  for  and  against  the  I)rethren. 

2.  Tulpehocken,  attended  to  b)'  ministers  sent  from 
Bedikihem. 

3.  Lancaster,  since  1 743  su|)i)lied  with  a  Swedish 
pastor. 

4.  New  Hanover,  and 

5.  New  Providence. 

Both  these  latter  neighl)orh()ods  had  nevcM"  been  in 
any  connection  with  the  {brethren,  and  here  the  Rev. 
H('nr)-  Mclchoir  Muhlenberg  found  his  first  field  of  labor. 
In  1743  he  built  a  new  church  in  New  Hanover,  minis- 


LUTHERAN  CONGREGATIONS. 


teretl  in  this  congregation  and  also  in  New  Providence, 
and  gradually  also  gained  a  party  in  the-  Philadelphia 
congregation.  He  had  been  sent  to  America  from 
Halle  for  the  purpose  of  organizing  congregations  here 
and  there,  in  which  by  the  faithful  preaching  of  the  Gos- 
pel and  the  administration  of  the  Sacraments,  Chris- 
tian life  was  to  be  awakened  gradually  ;  while  on  the 
other  hand  the  Brethren  never  commenced  with  outward 
organizations  of  congregations,  but  endeavored  rather 
to  gain  souls  for  the  Saviour,  and  to  assist  in  the 
further  development  of  the  Christian  life  already  mani- 
fested, leaving  it  to  the  Lord  and  the  leadings  of  His 
providence,  whether  such  small  companies  of  truly 
awakened  souls  should  organize  into  congregations  or 
not.  Add  to  this,  that  among  these  awakened  persons 
many  regulations  were  introduced,  which  were  con- 
sidered important  at  the  time,  but  untenable  on  Scrip- 
tural grounds,  and  it  is  certainly  not  surprising  that 
Muhlenberg's  congregations  soon  surpassed  those  of 
Zinzendort's  in  numbers  and  in  influence. 

In  1745  Pastor  Muhlenberg  welcomed  three  assistants, 
sent  to  him  from  Germany,  the  Rev.  Mr.  Brennholz,  who 
had  been  ordained  by  the  Consistory  of  Wernigerode, 
the  candidates  of  the  ministry,  Schaum  and  Nicholas 
Kurtz,  and  thus  was  enabled  to  extend  operations  to 
Germantown  and  to  Cohansey  in  New  Jersey,  and  occa- 
sionally also  to  visit  in  Tulpehocken.'^ 

On  the  part  of  the  Brethren  about  this  time  eight  or 
ten  Lutheran  ministers  could  be  counted,  but  there  were 
not  as  many  Lutheran  congregations.  Besides  Naza- 
reth, which  till  1 747  was  reckoned  as  Lutheran,  there 
were  but  three  in  connection  with  the  Brethren. 

I.  Philadelphia. — Since  1743  there  was  in  this  city  a 


'3  Hnzeliiis  History,  |).  53. 


THE  brethren's  CONGREGATIONS. 


German  Lutheran  congregation,  to  which  also  some 
German  Reformed  and  a  few  Separatists  belonged,  and 
an  English  congregation,  formed  partly  of  English 
brethren  and  sisters  of  the  first  "Sea  Congregation"  of 
1742  and  partly  of  members  of  the  Society  of  Friends. 
Both  congr('gations  had  been  acknowledged  as  such  by 
the  General  Penns\  Ivania'  Synod,  and  received  their 
ministers  from  Bethlehem.  Matthew  Reuz  and  after  him 
Abraham  Reincke  were  the  German  Lutheran  pastors  ; 
and  [ames  Greening,  Thomas  Yarrell,  Owen  Rice  and 
Hector  Gambold  served  as  their  assistants  and  kept  the 
English  meetings,  so  that  generally  two,  sometimes 
three  ministei'ing  brt^thren  resided  at  I'hiladelphia. 

I  he  p(x:uliar  regulations  of  the  Moravian  congrega- 
tions were  at  that  time  not  yet  introduced,  as  there  was 
rather  an  anti-Moravian  spirit  manifesting  itself,  the  Eng- 
lish congregation  especially  taking  a  very  independent 
position,  w  hicli  was  fostered  by  national  jealousies.  They 
would  not  let  the  Germans  "lord  it"  over  them,  com- 
plained that  their  children  were  "dutchified,"  and  took 
offense  at  the  simple  word  of  the  cross.  The  influence  of 
Whitefield  became  very  evident,  especially  in  the  case  of 
Edward  Evans  and  others,  who  kept  their  own  private 
meetings  in  and  near  Philadelphia,  in  which  more  stress 
was  laid  on  "many  exercises,"  prayers,  etc.,  than  on  the 
"  free  gi-are  in  the  blood  of  the  Lamb."  Even  after 
Evans  IkuI  been  excluded  from  church-fellowship  by  a 
Synod  in  1748,  the  effects  of  these  disturbances  were 
felt  for  a  long  while. 

2.  'Fulpeliockcn. — From  the  Church  Register  (Kirchen- 
buch)  of  this  congregation,  deposited  in  the  Bethlehem 
Archives,  it  plainly  appears  that  there  was  here  a  regu- 
larly organized  Lutheran  congregation.  Count  Zinzen- 
dorf  before  his  return  to  Europe  had  installed  John 
Philip   Meurer  as  minister  of   this    congregation.  In 


LUTI I ER AN  CONGRE( ; ATIONS. 


187 


February,  1 744,  Peter  Bohler,  as  Vice-Inspector,  held  a 
church-and  school-visitation,  and  with  the  consent  of  the 
trustees  (Kirchen-Vorsteher)  introduced  George  Nieke  as 
assistant  minister  and  ordained  him  in  a  Synod  at  Oley 
in  the  Lutheran  manner,  assisted  by  Pastor  Pyrla-us  and 
Pastor  Meurer.  He  also  made  some  new  regulations 
for  the  parochial  school  at  Tulpehocken. 

In  I  745  the  trustees  resolved  to  build  a  new  church  of 
free-stone,  and  invited  the  Lutheran  Vice-Inspector, 
Spangenbeg-,  to  conduct  the  religious  ceremonies  of  the 
laying  of  the  corner-stone.  This  was  done  April  i,  and 
a  hymn  composed  for  the  occasion  was  sung,  which  found 
a  place  in  the  appendix  to  the  Moravian  hymn-book  of 
1735-'' 

From  the  documents  placed  in  the  corner-stone  it  ap- 
pears that  the  congregation  consisted  of  thirteen  fami- 
lies and  seventy-seven  children.  On  December  i  of  the 
same  year,  the  church  was  solemnly  dedicated  to  the  ser- 
vice of  the  Triune  God  by  Spangenberg,  the  Lutheran 
Vice-Inspector,  the  Swedish  pastor  Abraham  Reincke  and 
Pastor  Meurer,  who  concluded  the  solemnities  by  admin- 
istering the  Holy  Communion  to  twenty-two  persons. 
In  January,  1746,  Pastor  Meurer  was  recalled,  and  John 
Brucker  sent  there  as  school-master.  Meanwhile  the 
Hallensian  Kurtz  had  gained  a  party  for  himself,  and  dis- 


Zugaben,  No.  ^2249.    Briider-Gesangbuch,  404:  lo,  1 1  : 
Wollt's  Ciotr,  wir  baucn  ein  Hiittlein  her, 
Da  fort  7.U  pred'gen  die  reinc  Lehr, 
Von  dcni  Opfcr  Jesu,  darin  /.u  linden 
(inadc  iind  KcUiiii^j,  \-on  alien  Siinden, 
Kiir  alle  Welt. 

Da  legen  wir  nun  den  crsten  Stein, 
Lamm,  das  ^cschehe  im  Namcn  Dein  ; 
S|)rii  li  1)11  :  SCI  -fse.L^nct  I  /ii  diesem  Wcrkc 
(iib  uiis  (,ii,i,le  und  (.eistes  Starke, 
So  gehl  es  fort. 


i88 


THE  BRETHREN'S  CONGREGATIONS. 


sensions  arose  in  the  congreg-ation.  On  this  account  the 
trustees  preferred  a  request  to  the  Synod  that  a  brother 
who  had  studied  theology  in  Germany  might  be  sent  to 
them.  This  request  was  not  comphed  with,  and  Count 
Zinzendorf  made  use  of  this  opportunity  in  a  long  letter, 
dated^,,4>pndon,  Scptcnihcr  13,  1746,  formally  to  re- 
nounc4^iis  superintendence  of  tlic  Lutheran  Churches 
in  Pennsylvania. 

This  letter  of  Zinzendorf  was  discussed  in  a  session  of 
the  Lutheran  Consistory  at  Bethlehem,  January  27,  1747, 
twelve  Lutheran  brethren  being  present,  who  could  not 
agree  with  the  view  taken  by  Zinzendorf,  and  especially 
protested  against  the  idea  that  their  preaching  among 
the  Lutherans  would  produce  a  schism  in  the  Lutheran 
Church  in  Pennsylvania.  For  as  yet  the  Lutheran 
Church  was  not  organized.  On  the  other  hand,  Zinzen- 
dorfs  former  ideas  of  Church  Union  were  far  from 
realization,  and  the  Brethren  became  more  and  more 
convinced  that  they  could  hardly  expect  to  be  permitted 
to  preach  in  many  Lutheran  pulpits,  partly  because  the 
number  of  Lutheran  ministers  was  increasing,  partly  be- 
cause their  present  mode  of  expression  was  not  calcu- 
lated for  the  great  mass  of  unconverted  souls.  There- 
fore, in  Tulpehocken  as  well  as  elsewhere,  the  people 
would  have  to  decide  for  themselves  either  for  or  against 
the  Moravians. 

f '7  7inzen(l()i-f  says:  "  Ich  will  kcin  Religions-Srhisma  liaben.  Wcnn  es 
mir  mil  clcn  Nanieii,  odcr  i;ar  ntii-  (lai  iiiii  /.u  ihun  ist,  tlasz  drr  pohit  d' 
/io!iiir//r  dv^  liiaulcr  LiKlwi<^s  k^.^"-''!  tl"-'"  I'*''-  Miililfiihcit;  hchauptct  wcrde, 
den  ,^al)  ich  liicmit  noii  Her/.en  los,  unci  ein  solchcr  kann  zu  den  Schwe- 
disrht  n  odtr  llallisclicn  Theologis,  ohne  deswegen  von  mir  einiger  Untreue 
und  I  "i)l)rs(:iiidi:4k(  it  odcr  Unhcfngiiiss  srhnldi!,^  geachtct  zu  wcrden ,  jctzt 
und  allcinal  iil jri-t  hcn  nacli  k ur/i  r  A ii /(  .  l  iid  das  ist  der  gcgenwartige 
casus,  waiuiii  icli  iiicineiii  Anil  Ix  i  dKscr  i\rli-i(in  in  lY'nnsyl vanicn  m 
taniuni  icnunliirc.  Dcnn  nu  inr  X'oralion  griindet  sich  auf  die  absolute 
Noth,  und  cine  ganzliclic  I'.iithlos/ung  der  siinimdichen  Lutheraner  von 
allcin  vcrniinftigen  Gottesdicnst,  als  voiiibcr  im  Monat  Miirz,  1742,  in  aller 
\'orstcher  ( ".cgenwart  ein  Instrument  errichtet  woiden." 


LUTHERAN  CONCREflATIONS. 


3.  Lancaster. — The  circumstances  and  outward  rela- 
tions of  the  Lutheran  Church  at  Lancaster  were  of 
a  different  character.  In  1743  Laurentius  Theophilus 
Nyberg,  who  had  studied  at  Upsala,  Sweden,  and  had 
been  ordained  by  the  Swedish  Archbishop  Jacob  Benze- 
hus,  had  arrix  ed  liere  and  lal)()red  faithfully  and  success- 
fully. From  far  and  near  people  came  to  hear  his  edi- 
fying discourses  and  many  entreated  him  to  preach 
also  at  other  places.  In  1744  a  small  log  church 
called  St.  James'  Church,  was  built  eight  miles  from 
Lancaster  in  Warwidv  Township,  on  George  Klein's 
land.  Here  Pastor  Nyberg  preached  at  stated  times, 
commencing  July  25,  1744.  In  1745  he  became  a  mem- 
ber of  the  General  Pennsylvania  Synod  and  soon  also 
a  faithful  friend  and  bold  champion  of  the  persecuted 
Moravians,  in  consequence  of  which  two  parties  were 
formed  in  his  Lutheran  congregation.  The  larger  of 
these,  which  was  not  favorably  inclined  towards  the 
Brethren,  kept  the  old  church.  The  smaller  one  in  1746 
built  a  new  church,  which,  being  dedicated  on  St.  Andrew's 
Day,  November  30,  was  called  St.  Andrew's  Church.  On 
account  of  these  dissensions  Pastor  Nyberg  resigned  his 
office,  but  on  February  8,  1747,  he  accepted  a  new  voca- 
tion to  St.  Andrew's  Church,  in  which  call  was  inserted 
the  special  clause,  that  he  might  have  connection  with 
the  Brethren  in  Bethlehem  and  visit  their  Synod,  without 
thereby  being  consideratl  a  member  of  their  Society. 
Meanwhile  his  enemies  sent  formal  complaints  concerning 
him  to  the  Swedish  ecclesiastical  courts,  liis  Swedish  fel- 
low-ministers publicly  condemned  his  "heresies,"  the 
Hallensians  stirred  up  the  fire  in  his  congregation,  and 
Pastor  Nyberg,  expelled  by  his  own  communion,  felt 
himself  more  and  more  drawn  to  the  Brethren.  After  a 
long  delay  he  at  last  received  permission  to  move  to 
Bethlehem,  w'here  on  August  13,  1748,  he  was  formally 
received  as  a  member  of  tlie  Brethren's  Church. 


190 


THE  brethren's  CONGREGATIONS. 


Those  among-  the  Lutherans  in  Lancaster  who  were 
favorably  incHned  to  the  Brethren  and  who  had  sent 
their  children  to  a  school,  commenced  by  Brother  J.  G. 
Nixdorf,  now  requested  the  authorities  at  Bethlehem  to 
send  them  a  minister  ;  which  request  led  to  the  organi- 
zation of  a  Moravian  congregation  at  Lancaster,  at  a 
somewhat  later  date. 

B.  REFORMED  C(  )NGREGATIONS. 

There  were  not  many  ministering  brethren  of  the 
Reformed  Tropus,  that  is,  Moravians  who  for  a  while 
served  as  German  Reformed  ministers,  but  there  was 
a  great  number  of  congregations  and  preaching-places, 
of  which,  however,  the  greater  number  never  desired  a 
closer  connection  with  the  Moravian  Church. 

Thus  it  was,  for  instance,  in  Germantown.  Here  John 
Bechtel  had  served  his  countrymen  for  many  years  as 
minister  and  by  the  advice  of  Count  Zinzendorf  had 
been  ordained  by  Bishop  Nitschmann  in  1742,  and  thus 
this  German  Reformed  congregation  had  been  regularly 
organized.  But  Germantown  was  at  that  time  a  ho^-bed 
of  Sectarianism,  and  hence  it  is  not 'surprising  that  the 
peace  of  the  Reformed  congregation  was  soon  disturbed. 
The  enemies  of  the  Brethren  did  not  rest  until  Bechtel 
was  dismissed  from  his  ministerial  office,  February  9, 
1 744,  and  expelled  from  the  Reformed  congregation. 
In  September,  1 746,  he  removed  to  Bethlehem,  where, 
abstaining  from  all  spiritual  labor,  he  served  the  Econ- 
omy as  turner,  and  died  in  1777,  eighty-seven  years  old. 
The  connection  of  the  Brethren  with  the  Reformed  con- 
gregation in  Germantown  was  never  renewed.  Brother 
Bechtel's  house  was  used  for  a  time  for  school  purposes. 

Among  the  German  Reformed  congregations  under 
the  charge  of  Jacob  Lischy  there  were  several  which 
were  only  preaching-places,  and  never  afterwards  were 


REFORMED  CONGREGATIONS. 


191 


served  by  the  Brethren,  that  is,  Berne.  CocaHco, 
Coventry  Town,  Erlentown  and  Cushehoppen.  In  other 
neighborhoods  Lischy  made  the  commencement  of  a 
lasting  connection  with  the  Brethren,  though  his  own 
relation  to  the  Brethren  was  for  a  time  of  rather  an  am- 
biguous nature,  until  he  became  an  open  opponent  and 
severed  his  connection  with  the  Moravian  Church.  Al- 
ready in  1 744  misunderstandings  and  distrust  are  observ- 
able, most  probably  occasioned  on  the  part  of  Lischy, 
by  his  endeavors  to  appear  at  Bethlehem  as  a  devoted 
Moravian  brother,  while  elsewhere  his  aim  was  to  be 
considered  only  a  Reformed  pastor.  On  March  21, 
124.4^^  second  grand  church  council  of  the  Reformed 
congregations  was  held  at  Muddy  Creek,  attended  by 
sixty  elders  and  trustees  of  twelve  different  congrega- 
tions. Lischy  was  asked  whether  he  was  a  "  Herrn- 
huter  ?  "  At  first  he  evaded  the  question,  "  carry  ing  the 
church  around  the  village,"  as  Henry  Antes  expressed 
it.  Being  more  closely  questioned  by  the  other  Re- 
formed ministering  brethren,  J.  H.  Rauch,  l^echtel  and 
Antes,  he  publicly  avowed  that  he  was  in  connection  with 
the  Brethren  at  Bethlehem.  In  answer  to  a  question  of 
one  of  the  trustees,  how  their  congregations  were  to  be 
provided  for,  if  Pastor  Lischy  should  die.  Antes  gave  a 
brief  statement  in  reference  to  the  Reformed  Church 
College  (or  Consistory)  at  Bethlehem  and  Spangenberg's 
authorization  to  ordain  Reformed  pastors,  vested  in  him 
by  his  ordination  as  Bishop  ;  to  him,  therefore,  they 
would  have  to  appl)'  in  such  a  case.  Everybody  seemed 
satisfied  with  this  declaration,  except  Lischy,  who  was 
afraid  that  his  ministerial  dignity  might  suffer  thereby. 
Meanwhile  he  labored  on  in  his  own  way,  and  the  differ- 
ences between  him  and  his  brethren  at  Bethlehem  became 
more  and  more  apparent,  until  the  Synod  of  May,  1 747, 
resolved  that  he  should   give  a  written  declaration, 


192 


THE  brethren's  congregations. 


whether  he  wished  to  be  considered  a  member  of  the 
Moravian  Church,  and  hence  accountable  to  their  Gov- 
erning Board,  or  a  Reformed  pastor  under  the  direction 
of  the  Reformed  Consistory  of  the  Brethren,  or  an  inde- 
pendent German  Reformed  pastor.  Lischy  refused  for 
some  time  to  give  any  declaration  by  which  his  position 
might  be  defined,  but  at  last  'decided  for  the  third  alterna- 
tive by  joining  the  Rev.  Michael  Schlatter,  who  arrived 
from  Switzerland  in  1 746,  and  by  becoming  a  member  of 
the  Reformed  Pennsylvania  Coetus,  organized  by  Schlat- 
ter, Bohm  and  Weiss,  September  9,  1 747,  as  the  nucleus 
of  the  present  German  Reformed  Church  of  North 
America.'^ 

Inasmuch  as  the  greater  portion  of  the  Reformed-. 
Church  people,  that  is,  "such  who  coute  qu' il  coiitc 
maintain  verbis  et,  si  opus  fucrit,  vcrbcrihits  that  they  are 
such" — as  Cammerhof  put  it — did  desire  the  Brethren, 
the  Reformed  Brethren's  Consistory  was,  of  course, 
dissolved.  In  many  of  the  neighborhoods,  however, 
where  the  Brethren  had  preached,  small  companies  of 
awakened  souls  gradually  associated  themselves  to- 
gether, and  at  a  later  period  were  organized  as  Mora- 
vian congregations.    As  such  are  to  be  named  : 

1.  Warzvick,  mno  Lititz. — Here  a  school-house  had 
been  built  for  the  Brethren.  In  1747  Daniel  Neubert 
moved  there  as  the  first  Moravian  minister. 

2.  Muddy  Creek  or  Moden  Creek. — Here  also  a 
school-house  had  been  built,  and  several  brethren 
labored  here,  until  Pastor  Conrad  Tempelman  forcibly 
took  possession  of  it. 

3.  Tonigall,  now  Donegal,  near  Mount  Joy. — In  1745 
Lischy  had  dedicated  a  German  Reformed  Church,  which 
became  a  bone  of  contention.  ' 


Nevin  on  the  Catechism,  p.  no. 


FREE  CONGREGATIONS, 


5.  Oiiittopchillc,  in  later  times  Ilebroi,  near  Lebanon. 
— In  February,  1747,  a  Synod  was  held  here. 

5.  Swatara,  afterivards  Bethel. 

6.  York. — Here  and  on  the  Crice  Creek  (or  Grist 
Creek)  many  had  been  awakened  by  Lischy's  evani^^^eH- 
cal  testimony,  who  were  afterwards,  by  liis  hostile  be- 
havior towards  the  Moravians,  again  led  away. 

C.  FREE_CONGREGATIONS. 

Besides  the  Lutheran  and  German  Reformed  con- 
gregations mentioned  above,  there  were  yet  some  others, 
composed  of  meml)ers  of  different  denominations,  which 
at  first  would  not  submit  to  any  formula,  but  applied  for 
admission  to  the  Synod  as  "  free  congregations "  or 
"  congregations  without  name."  Most  of  these  became 
Moravian  congregations. 

1.  Oley. — The  first  commencements  at  Oley  have 
been  mentioned  already,  as  well  as  the  disturbances 
in  1742.  Henry  Antes  had  l)een  installed  there  as 
minister,  instead  of  Andrew  Eschenbach,  but  he  was 
not  able  fully  to  reconcile  the  embittered  minds,  and  was 
at  last  obliged  to  leave  this  once  promising  field  to  a 
Separatistic  minister,  by  the  name  of  Bennville,  who 
gained  over  the  greater  part  of  this  congregation,  and 
openly  opposed  the  Brethren.  However,  forty-five  souls 
remained  faithful  in  their  connection  with  the  Brethren 
at  Bethlehem.  They  resolved  to  build  a  school-house, 
which  was  finished  in  1744.  From  1745  to  1751  a  kind 
of  boarding-school  was  established  there,  and  in  connec- 
'tion  with  it  a  small  Moravian  congregation,  which,  how- 
ever, was  dissolved  before  1770. 

2.  Heidelberg. — According  to  a  desire  expressed  by 
several  awakened  persons  in  Heidelberg,  Brother  Anton 
Wagner  was  sent  there  in  January,  1744,  to  visit  and  en- 


194 


THE  brethren's  C0N(*,REGATI0NS. 


courage  them.  In  November  of  the  same  year  a  Synod 
was  held  in  a  school-house  which  had  just  been  built  and 
was  then  solemnly  dedicated  for  religious  worship.  The 
awakened  of  this  neighborhood  applied  to  the  Synod  to 
be  permitted  to  enter  their  connection  as  a  congregation 
without  name.        - -^trr-^^w,.  <  I 

On  April  9,  i  745,  Brother  Spangenberg  organized  this 
congregation,  and  kept  the  Lord's  Supper  for  eight  per- 
sons according  to  the  ritual  of  the  Brethren's  Church. 
Friedrich  Bockel  was  the  first  elder.  The  "Congre- 
gation days "  were  also  introduced,  that  is,  days  on 
which,  in  connection  with  singing  and  prayer,  reports 
and  letters  from  the  different  Moravian  congregations 
and  missionary  stations  were  communicated.  Thus 
Heidelberg  was  the  first  and  oldest  of  the  "country 
congregations." 

3.  — Mi'iIilbacJi  [Mill  Creek). — Already  in  1743  a  free 
congregation  had  been  organized  here,  which  was  ac- 
knowledged as  such  by  the  Synod  held  there  in  June, 
1743.  Wendel  Lautermilch  was  elected  elder,  Michael 
Brecht  teacher.  In  1 745  a  school  and  meeting-house 
was  built,  in  which  the  Brethren  officiated  now  and  then, 
but  their  visits  ceased  entirely  before  i  760. 

4.  Maclikiinschi  [Makuntschc,  Macimgie  =  Etivnaus.) 
— Most  of  these  small  congregations  in  connection  with 
the  Brethren  were  at  some  distance  from  Bethlehem  ; 
but  also  in  the  immediate  neighborhood  there  were  to 
be  found  friends  of  the  Moravians,  who  desired  to  par- 
ticipate in  their  religious  blessings.  A  number  of  these 
lived  beyond  the  Lehigh  Hills  in  a  south-westerly  direc- 
tion, but  too  far  off  to  be  able  to  visit'  the  meetings  at 
Bethlehem  regularly.  These,  and  more  especially 
Sebastian  Henry  Knauss,  Jacob  Ehrenhardt  and 
Andrew  Schaus,  had,  already  in  1472,  while  Count 
Zinzendorf  visited  Pennsylvania,  preferred  the  request. 


FREE  CONGREGATIONS. 


that  the  Brethren  might  attend  to  their  spiritual  wants. 
This  request  was  granted,  on  condition,  however,  that 
this  congregation  was  to  be  organized  as  a  Lutheran 
congregation.  Accordingly  Brother  Leonhard  Schnell 
commenced  regular  preaching  in  a  small  log  church, 
built  in  1742,  somewhere  near  the  old  Moravian  burying- 
ground  at  Emmaus,  and  also  administered  the  Lord's 
Supper  according  to  the  Lutheran  ritual,  though  some 
German  Reformed  and  others  participated.  In  1746  a 
school-house  was  built,  in  which  Christopher  Demuth,  a 
native  of  Moravia,  served  as  first  school-master.  In 
1 747  this  day-school  was  enlarged  to  a  boarding- 
school  and  according  to  the  desire  of  the  friends  of 
the  Brethren  a  Moravian  congregation  was  formally 
organized,  on  July  30,  1 747,  consisting  of  forty-four 
persons  who,  for  this  purpose,  had  assembled  at  Beth- 
lehem. Anton  Wagner  was  the  first  pastor  of  this 
congregation. 

To  give  permanency  to  this  undertaking  and  secure 
the  support  of  their  minister,  Jacob  Ehrenhardt  and 
Sebastian  Henry  Knauss  made  a  liberal  donation  of  one 
hundred  acres  of  excellent  land,  on  which  in  later  years 
the  village  of  Emmaus  has  been  built.  To  the  present 
day  these  two  worthy  men  are  kept  in  grateful  remem- 
brance as  the  grandfathers  of  a  considerable  number 
of  the  Emmaus  congregation. 

There  is  yet  one  place  to  be  named,  beyond  the 
boundaries  of  Pennsylvania,  in  which  at  this  time  the  first 
steps  were  taken  for  the  formation  of  a  Moravian  con- 
gregation, namely,  the  city  of 

5.  Neiu  York. — The  commencement  of  this  congre- 
gation can  be  traced  to  the  year  1736,  when  Bishop 
Nitschmann  and  Brother  Spangenberg  became  ac- 
quainted with  some  awakened  persons.  This  acquaint- 
ance was  cultivated  by  other  Brethren,  in  passing  through 


196 


THE  brethren's  CONGREGATIONS. 


New  York,  especially  by  Peter  Bohler,  who  in  January, 
1 74 1,  enjoyed  the  friendship  and  hospitality  of  the 
Noble  and  Horsfield  families.  Zinzendorf  also  became 
acquainted  with  them,  and  the  visits  of  the  Brethren 
were  regular!)-  continued  since  1742.  In  February,  1748, 
Abraham  Bomper  was  commissioned  to  make  an  ar-" 
rangement  with  the  trustees  of  the  Lutheran  or  any  of 
the  Reformed  Churches  in  New  York,  to  obtain  permis- 
sion for  Moravian  worship  at  stated  times.  This  request 
was  not  granted,  and  in  consequence  the  Brethren  built 
a  church  of  their  own,  in  1752. 

Beyond  the  boundaries  of  Pennsylvania  there  was 
yet  another  neighborhood,  in  which  the  services  of  the 
]3rethren  were  desired  at  this  time  and  where  at  a  later 
period  the  country  congregation  of  Graceham  was 
organized,  namely  : 

6.  iMonocasy^jn  Maryland. — The  first  acquaintance 
with  the  Brethren  was  occasioned  by  Pastor^jJyberg,  who 
in  1745  kept  the  funeral  of  the  LutheranT^stor  Canzler. 
By  his  powerful  testimony  of  the  sufferings  and  death  of 
the  Saviour  many  became  awakened  and  requested 
Pastor  Nyberg  to  procure  for  them  a  minister  or  school- 
master or  lector.  Upon  his  application  to  the  Brethren 
at  Bethlehem,  J.  H.  H^rzgr  was  sent  there  as  Bible- 
reader,  and  was  succeeded  in  1746  by  the  ordained 
Brother  George  Nieke,^who  for  a  while  was  in  blessed 
activity  there  as  a  Lutheran  pastor,  until  dissensions 
arose  and  he  had  to  be  recalled.  Thereupon  fifteen 
English  families  requested  a  minister,  and  Daniel 
Dulaney,  of  Annapolis,  made  a  present  of  ten  acres  of 
land  for  church  and  school  purposes,  which  tract,  called 
"  Dulaney's  gift,"  was  secured  to  the  Brethren  by  law  in 
1 75 1,  a  school-house  having  been  built  upon  it  in  1749. 
A  number  of  years  elapsed,  however,  before  a  congrega- 
tion was  organized. 


MORAVIAN  SCHOOLS. 


197 


8.      MORAVIAN  SCHOOLS. 

A  PECULIAR  feature  of  the  Brethren's  Church  from  its 
earliest  times,  and  retained  to  the  present  day,  has  been 
their  sohcitude  not  only  to  preach  the  Gospel  to  the 
adults  among  Christians  and  heathen,  but  to  suffer  litde 
children  to  come  to  the  Saviour  and  for  this  purpose  to 
conduct  their  schools  in  such  a  manner,  that  not  only  the 
faculties  of  the  mind  might  become  developed  and 
strengthened  by  judicious  training,  but  the  affections  of 
the  heart  be  drawn  in  early  years  to  the  best  Friend 
of  children.  Before  Count  Zinzendorf  left  America 
lie  said  in  his  "  Pennsylvania  Testament :"  "  It  is  one  of 
my  greatest  hopes  and  desires  that  Bethlehem  may 
become  a  pattern  of  the  education  of  children." 

This  desire  was  remembered  and  acted  upon  hy 
those  brethren  to  whom  the  superintendence  and  di- 
rection of  all  congregational  affairs  was  entrusted,  and  a 
system  of  education  was  introduced,  the  like  of  which 
may  probably  never  be  found  in  any  other  community. 
The  peculiar  situation  of  the  Bethlehem  congregation, 
forming  one  very  extended  Family  Economy,  connected 
with  their  peculiar  religious  tenets,  led  to  a  system  wliich 
we,  a  century  later,  would  hardly  wish  to  imitate,  l)ut 
which  nevertheless,  was  a  most  judicious  arrangement 
under  the  peculiar  circumstances  of  the  times.  The  infants 
were  hardly  weaned  from  their  mother's  breast  when  the 
Church  assumed  all  further  care  for  their  support  and 
early  training.  With  very  rare  exceptions  all  the  infants 
of  the  colonists  at  Bethlehem  and  Nazareth  were  placed 
by  their  mothers  in  the  "  Nursery,"  when  hardly  sixteen 
or  eighteen  months  old,  where  widowed  or  unmarried 
sisters  devoted  all  their  time  to  nursing  them.  And 
as  it  was  not  considered  the  main  pbject  of  educa- 
tion to  aim  at  a  ripe  scholarship  for  all  their  children, 
but  to  nurse  and  train  them  for  the  Lord  and  His  King- 


THE  BRETHREN  S  CONGREGATIONS, 


dom,  their  tutors  and  nurses  endeavored  to  make  them 
acquainted  with  the  Saviour,  and  their  infant  hspings 
and  their  juvenile  plays  were  governed  and  biased  by 
this  one  and  all-important  idea. 

Cammerhof  remarks  in  one  of  his  letters  :  "The  dear 
litde  ones  are  very  lively,  playful  and  unaffected.  The 
wounds  and  the  blood  are  their  favorite  theme,  and  their 
parents  rejoice  when  they  hear  of  the  life  and  sufferings 
of  the  Saviour.  Now  and  then  some  five  or  six  sit  to- 
gether on  a  bench  and  have  a  meeting.  They  sing  a 
hymn,  and  one  or  the  other  tells  of  the  Saviour's  blood, 
how  many  wounds  He  had,  etc.,  or  they  keep  a 
love-feast."  J.  C.  Franke,  a  man  peculiarly  adapted 
for  such  a  station,  was  the  superintendent  of  this  school. 
In  May,  1747,  there  were  in  this  nursery  more  than  fifty 
infants,  all  under  five  years  of  age.  Hence  it  may  justly 
be  called  the  first  infant  school  that  ever  existed. 

On  January  7,  1749,  the  Nursery  was  transferred 
from  Bethlehem  to  Nazareth  and  found  its  dwelling- 
place  in  the  so-called  Whitefield  House,  which  gradually 
was  devoted  entirely  to  this  purpose.  On  June  5,  1758, 
the  little  girls  were  removed  to  Bethlehem,  but  the  little 
boys  remained  till  1764,  when  the  remaining  seven  were 
transferred  to  Nazareth  Hall  and  this  Nursery  came  to 
an  end. 

When  five  or  six  years  old,  the  boys  were  trans- 
ferred from  the  Nursery  to  the  Boys'  School,  which 
was  commenced  in  Nazareth  in  July,  1743,  and  was 
removed  to  Frederick  Township  in  May,  1745,  where 
Henry  Antes  had  offered  his  own  house  for  this  pur- 
pose. Besides  the  sons  of  the  colonists  at  Bethlehem 
and  Nazareth,  some  children  of  friends  of  the 
Brethren  were  admitted,  and  in  November,  1 747, 
there  were  about  forty  boys  in  this  school,  including 
seven  Indians  and  a  few  negroes.    Brother  Adolph 


MORAVIAN  SCHOOLS. 


199 


Meyer  was  the  superintendent  of  tin's  school.  The 
plantation  and  mill  of  Henry  Antes,  and  for  a  time 
also  the  farm  of  William  Frey,  a  Baptist,  were  man- 
aged for  the  benefit  of  this  school,  around  which  a 
small  congregation  was  collected. 

"Such  a  company  of  white,  brown  and  black  children, 
as  was  assembled  here,  who  were  singing  and  speaking 
of  the  wounds  of  the  Saviour,"  could  not  fail  to  make  a 
deep  impression  on  the  hearts  of  all  \  isitors.  Brother 
Spangenberg  always  found  time  to  keep  up  a  regular 
correspondence  with  the  larger  boys.  In  1750  this 
school  was  connected  with  that  in  Oley. 

The  school  for  the  little  girls,  of  five  to  eleven  years 
of  age,  was  commenced  in  Bethlehem  in  1743,  trans- 
ferred to  Nazareth  in  June,  1745,  and  afterwards  again 
removed  to  Bethlehem.  In  1 747  it  contained  about 
thirty  girls,  among  whom  there  were  some  Indians,  for  in- 
stance, one  adopted  by  Spangenberg  and  called  Mar)^ 
Spangenberg.  Amongst  themselves  these  children 
elected  a  spiritual  elder,  Elizabeth  Horsfield,  of  New 
York,  who,  though  young  in  years,  was  a  faithful  hand- 
maiden of  the  Lord.  There  was  a  great  work  of  grace 
among  these  children  and  many  impressions  were  made 
on  their  youthful  hearts  which  lasted  for  life. 

On  July  27,  1746,  Mr.  Whitefield  paid  his  first  and 
only  visit  to  Nazareth,  accompanied  by  Henr)-  Antes  : 
"  He  was  very  friendly  and  polite,  and  when  he  heard  the 
name  of  Brother  Abraham  Reincke  he  remembered  that 
he  had  seen  him  formerly  in  London.  He  admired  our 
whole  arrangement,  and  especially  the  order  prevailing 
everywhere.  He  was  pleased  to  observe  the  industry  of 
the  children,  especially  in  spinning.  The  Indian  girls 
greariy  attracted  his  attention  and  enlisted  his  most  lively 
interest,  and  he  was  pleased  to  see  his  original  plan  of  a 
school  executed  in  this  way."    Amongst  the  children  he 


200 


THE  brethren's  CONGREGATIONS. 


found  one  whom  he  six  years  before  had  baptized  in 
Georg^ia — Rebecca  Burnside.  Soon  after  she  died  of  the 
small-pox,  after  a  great  deal  of  patient  suffering.  Besides 
her  some  ten  or  twelve  girls  were  suffering  from  the  same 
disease,  and  it  was  a  great  comfort  when  Brother  Pyrlaeus 
had  his  spinet"'  brought  into  their  sick-room  and  kept  a 
singing-meeting  there.  Two  litde  Indian  girls  also  died 
from  this  sickness  — one  commonly  called  "Little 
Chicken,"  baptized  Beata,  the  other,  "Litde  Worm," 
and  in  baptism  called  Sarah.  When  they  were  buried 
on  the  old  grave-yard  (once  a  desolate  spot  in  the  fields) 
a  brother  had  to  precede  to  point  out  the  way  through  the 
dense  forest. 

As  a  peculiar  feature  of  this  first  American  Moravian 
r^emale  Academy  must  be  mentioned  the  industry  of  the 
little  girls  in  spinning,  which  was  not  only  a  regular 
branch  of  instrucdon,  considered  needful  for  a  complete 
female  education,  but  also  a  source  of  income  for  the  chil- 
dren themselves  and  a  means  by  which  they  were  enabled 
to  assist  in  repaying,  in  part,  the  expenses  of  their  educa- 
tion. And  when,  from  time  to  time,  these  little  spinners 
had  their  special  love-feasts,  the  extra  toil  was  fully  com- 
pensated by  this  additional  pleasure  and  the  conscious- 
ness of  having  learned  in  early  years  to  do  their  duty. 

From  these  schools  the  larger  boys  and  girls,  at  the  age 
of  twelve  or  fourteen  years,  entered  the  choir-houses  of 
the  unmarried  brethren  and  unmarried  sisters,  where  they 
remained  under  the  spiritual  and  temporal  superinten- 
dence of  the  "laborers  of  the  congregation"  or  the 
"choir  elders,"  until  they  entered  the  service  of  the 
Church  either  as  members  of  the  "  Church  of  Pilgrims  " 
or  as  economists,  or  settled  in  some  other  place  where 
the  Family  Economy  system  was  not  introduced. 


■9  Spinet,  an  old-fashioned  piano  ;  probably  the  first  musical  instrument  of 
tliis  kind  in  tlicse  ])arts  of  Pennsylvania. 


MORAVIAN  SCHOOLS. 


20I 


In  this  manner  the  idea  which  at  that  time  prevailed 
among  the  Brethren,  that  it  is  the  duty  of  the  Church 
to  care  for  the  echication  of  the  rising  generation,  was 
carried  out  at  Bethlehem  and  Nazareth  to  such  an 
extent,  that  very  little  scope  was  left  for  parental  training 
or  maternal  home  inrtuences. 

Nevertheless,  though  fully  occupied  with  the  care  of 
their  own  children,  the  Brethren  also  tried  to  assist 
their  countrymen  in  this  respect,  by  opening  here  and 
there  both  day-schools  and  boarding-schools,  the  com- 
mencement of  which  we  can  trace  to  Count  Zinzendorf. 
In  a  sermon  preached  at  Manatawny  in  April,  1742,  he 
suggested  the  necessity  and  usefulness  of  a  General 
Boarding-school.  In  consequence  of  this  suggestion 
some  applications  were  made  to  Zinzendorf  concerning 
the  education  of  children  of  friends  of  the  Brethren  in 
Germantown,  and  the  young  Countess  Benigna  de  Zin- 
zendorf undertook  the  care  of  a  school  for  little  girls, 
which  numbered  twenty-five  pupils  and  to  which  she  at- 
tended for  some  months,  endeavoring  to  lead  these  chil- 
dren to  the  Saviour,  whom  she  had  foimd  in  early  years. 

Count  Zinzendorf  wished  to  benefit,  if  possible,  all  the 
children  of  his  German  countrymen  in  Pennsylvania  by 
the  establishment  of  such  a  General  Boarding-school, 
and  in  his  "  Pennsylvania  Testament"  (in  which  he  fully 
acknowledges  the  skill  of  the  Hallensians  with  regard  to 
education)  he  once  more  proposed  the  establishment  of 
a  General  Boys'  School  at  Philadelphia  and  a  General 
Girls'  School  (ein  Madchenhaus  fiirs  Land)  at  German- 
town  or  elsewhere.  This  project  of  erecting  a  General 
Boarding-school  for  the  whole  Province  was,  of  course' 
impracticable,  but  gave  the  first  impulse  for  diffusing 
more  knowledge  among' the  scattered  German  settlers. 
Ten  years  later,  Michael  Schlatter,^"  the  founder  of  the 


Deutsche  Kirchenfieuncl,  1849,  p.  13. 

13 


202 


THE  brethren's  CONGREGATIONS. 


German  Reformed  Church  m  America,  proposed  to 
erect  free  schools  for  the  pious  education  of  German 
youths  of  all  denominations,  but  this  proposition  also 
did  not  succeed. 

Meanwhile  the  Brethren  established  and  for  about 
ten  years  maintained  day-schools  and  boarding-schools  at 
various  places.  In  1743  Brother  Lischy  commenced  a 
day-school  at  Muddy  Creek,  for  which  a  house  was  built 
and  finished  in  six  days  by  Lutherans  and  German  Re- 
formed. The  enemies  of  the  Brethren  called  it  "Little 
Bethlehem."  Brother  Adam  Luckenbach  was  the  first 
school-master  here.  Similar  schools  were  commenced 
at  Lancaster,  Oley,  Mill  Creek  (Miihlbach),  Warwick, 
Heidelberg,  Maguntsche  and  Walpack,  beyond  the  Blue 
Mountains.  All  these  schools  were  kept  by  married 
brethren  from  Bethlehem,  who  received  the  principal  part 
of  their  support  from  the  Bethlehem  Economy. 

In  1746  a  Boarding  School  was  commenced  at  Ger- 
mantown  in  Bechtel's  house  "  shining  as  a  light  into  all 
directions."  This  being  quite  a  new  undertaking,  it 
attracted  a  great  deal  of  attention  and  called  forth  both 
friendly  and  censorious  remarks  from  the  neighborhood. 
Brother  and  Sister  Greening,  Jasper  Payne  and  John 
Leighton  had  charge  of  this  school,  which  in  1 748 
counted  eleven  boys  and  eighteen  girls  as  boarders. 
The  boys  were  transferred  to  Oley  and  the  number  of 
girls  increased  to  twenty-seven  by  some  newcomers 
from  Nazareth. 

Still  larger  was  the  school  at  Oley,  commenced  in  1 745. 
Henry  Antes  built  a  house  for  this  purpose  on  John 
Leinbach's  plantation,  and  in  1748  a  second  larger  one. 
Thus  room  was  gained  for  the  reception  of  the  boys  from 
Germantown  and  Frederick  Township.  Brother  John 
Wolfgang  Michler  and  Brother  Robert  Hussey  were  the 
first  teachers,  in  1745.  In  1749  the  number  of  boarders 
was  thirty-eight  —  twenty-one  girls  and  seventeen  boys. 


HOME  MISSIONS. 


203 


Apart  from  the  great  expense  of  conducting  this 
school  on  account  of  its  distance  from  Bethlehem,  the 
Brethren  became  fully  convinced  that  the  main  object 
was  not  gained,  as  the  good  impressions  made  upon  the 
hearts  of  the  children  were  generally  obliterated  after 
their  return  home,  and  thus  no  abiding  fruits  of  right- 
eousness were  obtained.  In  1751,  therefore,  this  school 
was  given  up.  The  boys  were  transferred  into  the 
strictly  Moravian  Boys'  School  at  Maguntsche,  com- 
menced in  1747,  and  the  girls  into  a  house  near  Beth- 
lehem beyond  the  Lehigh.  In  1754  these  two  schools 
were  also  given  up,  and  the  Brethren  confined  them- 
selves to  the  education  of  their  own  children. 

The  present  Boarding-schools  at  Bethlehem,  Naza- 
reth, Lititz,  Pa.,  and  Salem,  N.  C,  are  of  later  date. 


9.  HOME  MISSIONS  IN  PENNSYLVANIA  AND  OTHER 

COLONIES. 

Besides  the  Lutheran  and  Reformed  congregations 
which  were  served  regularly  by  the  Brethren,  there  was 
a  large  field  open  for  cultivation  among  those  who  as 
yet  belonged  to  no  church  organization  whatever.  This 
required,  besides  the  settled  ministry,  a  number  of  itin- 
erant preachers  and  visitors,  who  were  ready  and  willing 
to  go  and  proclaim  the  Gospel  of  Christ  to  all  who 
wished  to  hear  it  or  were  indifferent  about  it,  thus  devel- 
oping a  Home  Missionary  activity  of  a  novel  kind,  and 
not  without  blessed  results.  Time  and  space  would  not 
permit  a  detailed  account  of  all  the  journeys  of  the 
itinerant  preachers,  or  the  joys  and  sorrows  of  these 
evangelists.  It  will  suffice  briefiy  to  sketch  the  field  of 
their  activity. 


204 


THE  brethren's  CONGREGATIONS. 


A.  IN  PENNSYLVANIA. 

In  Brother  Bohler's  time  in  1743,  the  commencement 
was  made  of  ministerial  itinerancy,  which  seems  to  have 
flourished  most  from  1746  to  1749. 

At  the  Synod  at  Bethlehem  in  February,  1746,  Brother 
Leonhard  Schnell  was  appointed  to  preach  to  all  the 
Lutherans  within  the  Province,  and  he  visited  sixteen 
places,  whilst  Christian  Henry  Rauch,  sent  to  the  Ger- 
man Reformed,  preached  at  fifteen  places.  David  Bruce, 
a  Scotchman,  preached  to  the  English  and  Irish  in  ten 
different  neighborhoods.  Everywhere  these  itinerant 
ministers  were  gladly  received,  and  the  only  complaint 
was  that  their  visits  were  too  few  and  far  between. 
Bishop  Cammerhof  greatly  encouraged  this  kind  of 
activity,  as  being  well  calculated  to  counteract  the  plan 
pursued  hitherto  of  supplying  Lutheran  and  Reformed 
congregations  with  ministers,  thus  putting  pseudo- 
Lutheran  and  pseudo-Reformed  ministers  into  a  wrong 
position,  or  at  least  a  situation  which,  being  liable  to  mis- 
construction, was  not  tenable  for  any  length  of  time. 
The  intinerant  ministers  had  no  system  to  maintain,  no 
ecclesiastical  rules  to  observe,  but  merely  preached 
Christ  crucified,  and  could,  therefore,  often  reach  those 
who,  filled  with  denominational  prejudices,  would  not 
have  listened  to  Lutheran  or  Reformed  pastors.  Cam- 
merhof himself  undertook  such  a  circuit  from  October 
I  to  November  5,  1747,  extending  it  beyond  the 
southern  boundaries  of  Pennsylvania  and  preaching 
at  twenty-nine  different  places.  In  Allemangel  (Lynn 
Township)  he  renewed  acquaintance  with  those  who, 
formerly  awakened  by  the  Tunkers,  had  been  visited  by 
Count  Zinzendorf.  They  now  entered  into  closer  con- 
nection with  Bethlehem,  which  led  to  the  formation  of  a 
small  Moravian  congregation  in  1 749. 

Brother  Nathanael  Seidel  and  Brother  John  E.  West- 
man  undertook  a  similar  journey  in  December,  1747, 


HOME  MISSIONS. 


205 


which  was  attended  with  much  bodily  hardship  and  dan- 
ger, especially  their  crossing  the  Susquehanna  on  very 
thin  ice.  In  general  it  is  to  be  remarked,  that  the  state 
of  the  road  or  the  weather,  heat  or  cold,  were  never 
taken  into  account  when  starting  on  foot  for  their  mis- 
sionary trips  —  and  in  this  respect  they  undoubtedly 
underwent  greater  hardships,  than  their  less  hardy 
descendants  would  be  willing  to  bear. 

In  February,  1 748,  Brother  Spangenberg  made  a  longer 
visit  amongst  the  Mennonites  of  Lancaster  County,  where 
eleven  of  their  teachers  and  ministers  received  him  in  a 
very  friendly  manner.  Trusting  mostly  to  their  own 
righteousness,  they  would  not  exactly  contradict  the 
doctrine  of  the  free  grace  of  Christ,  but  seemed  not  to 
appreciate  it  very  much.  Still  some  of  their  number 
became  members  of  the  Brethren's  Church. 

The  Society  of  Friends  was  visited  by  John  Wade 
and  Ludwig  Hiibner,  who  were  received  very  kindly, 
but  made  very  little  impression  with  their  Gospel-mes- 
sage. The  intercourse  with  the  Schwenkfelders  and 
Tunkers  had  ceased  almost  entirely. 

B.  BEYOND  PENNSYLVANIA. 

Beyond  the  boundaries  of  Pennsylvania  the  Brethren 
had  found  a  large  field  of  usefulness  among  the  Swedes 
on  the  east  side  of  the  Delaware.  Here  Bryzelius  had 
preached  for  more  than  a  year,  until  driven  away  by 
Magister  Naesman.  Since  then  the  Brethren  had 
visited  here  regularly  both  among  the  Swedes  and 
the  English,  x^braham  Reincke,  Thomas  Yarre]],  Owen 
Rice,  Joseph  Powell  and  Sven_Roseen  (all  Swedish  or 
EngTish  brethren)  stayed  there  for  a  longer  time.  In 
1746  a  church  was  built  for  the  Brethren  near  Maurice 
River,  which  was  dedicated  to  the  worship  of  God  by  the 
Brethren  Reincke,  Rice,  Nyberg  and  Reuz.    Here  the 


2o6 


THE  BRETHREN  S  CONGREGATIONS. 


Brethren  were  at  liberty  to  preach  as  often  as  they 
pleased.  Also  at  Oldman's  Creek  and  Penn's  Neck 
they  were  always  welcomed  and  permitted  to^Dreach Tn 
the  Swedish  churches. 

In  Maryland  and  Virginia  the  Brethren  had  many 
friends,  who  were  not  deterred  from  listening  to  the  ser- 
mons and  addresses  of  Leonhard  Schnell  and  Matthew 
Gottschalk  by  a  proclamation  of  the  Governor  of  the 
latter  colony.  Cammerhof  visited  Maryland  in  i  747,  but 
found  Frederickstown  occupied  by  Schlatter  and  Muhlen- 
berg since  Schnell  had  been  there. 

In  July  and  August,  1748,  Brother  Spangenberg,  ac- 
companied by  Matthew  Reuz,  made  a  longer  journey 
through  Maryland  and  Virginia  to  near  the  boundary  of 
North  Carolina,  preaching,  wherever  an  opportunity 
offered,  to  Germans  and  English. 

In  the  northern  part  of  Pennsylvania,  beyond  the 
Blue  Mountains,  in  the  "  Minisink  Country,"  as  well  as  in 
the  adjoining  counties  of  New  Jersey,  English  breth- 
ren were  actively  engaged  both  as  itinerant  preachers 
and  as  settled  school-masters.  Though  they  were 
not  welcome  every  where,  especially  where  Presbyterian 
influences  prevailed,  still  there  were  many  who  heard 
them  gladly  and  rejoiced  whenever  their  visits  were  re- 
peated. In  Dansbury,^'  beyond  the  Blue  Mountains, 
where  Shaw  and  Burnside  had  visited  for  several  years, 
Brother  Nathanael  Seidel  found  the  people,  in  Janu- 
ary, 1748,  making  preparations  for  building  a  church  for 
the  Brethren  ;  in  Walpack^  fifteen  miles  east  of  Dans- 
bury,  beyond  the  Delaware,  Brother  Bruce  had  erected  a 
school-house  in  1 746,  which  served  also  as  a  meeting- 
house for  the  Moravian  itinerant  preachers.  Still  farther 
north  along  Pawlins  Kill,  in  New  Jersey,  some  Ger- 
man families  were  visited  occasionally. 

In  the  present  Monroe  County. 


HOME  MISSIONS. 


207 


According  to  a  resolution  of  a  Synod  held  at  Bethle- 
hem in  1743.  the  visits  of  the  Brethren  were  extended 
to  Long  Island  and  the  New  England  provinces.  Staten 
Island  was  visited  about  this  time  ;  on  Long  Island  lived 
Timothy  Horsfield,  a  friend  of  the  Brethren  ;  in  New- 
port, R.  I.,  the  Brethren  were  introduced  by  two  mission- 
aries— M.  Reuz  and  G.  Kaske — who  sailed  from  this  port 
for  Berbice  in  South  America  in  1747,  after  having  spent 
some  days  in  the  house  of  Richard  Hayward.  In  1748, 
JasjjPT  Payne  and  Christian  Frohlich.  having  returned 
from  a  visit  to  the  negroes  in  Mar)-land  and  X'irginia, 
undertook  a  longer  journey  to  New  England,  walking 
through  snow  and  ice  even  beyond  Boston.  They  visited 
Saybrook,  New  London,  Providence,  Boston,  Newport, 
and  New  Haven,  and  found  many  awakened  souls,  who 
would  have  liked  to  see  Bethlehem.  Sixty  miles  be- 
yond Boston,  in  Durham,  they  found  a  new  sect  of  quite 
a  peculiar  kind.  The  religious  exercises  of  these  people 
consisted  in  dancing  and  yelling,  clapping  of  hands,  and 
especially  cursing,  since  they  maintained  and  probably 
firmly  believed  that  it  was  their  special  commission  from 
the  Lord  to  curse  Satan  in  man.  In  other  respects  they 
seemed  truly  awakened  people,  ready  to  receive  the 
Gospel  of  Christ. 

In  Februarys  1747,  Leonhard  Schnell  and  Burnside 
paid  a  visit  to  the  Germans  settled  in  Canatschochary 
(Canajoharie),  beyond  Albany,  N.  Y.,  most  of  wliom 
were  Lutherans,  but  destitute  of  a  regular  ministry  and, 
therefore,  very  glad  once  again  to  hear  the  sweet  sound 
of  the  Gospel  in  their  own  language. 

At  the  close  of  1747  there  were  altogether  thirty-one 
localities  in  which  the  Brethren  or  friends  of  the  Mora- 
vian Church  were  to  be  found,  exclusive  of  the  mission- 
ary stations  among  the  heathen. 


208 


THE  BRETHREN  S  CONGREGATIONS. 


lO.      INDIAN   MISSION,    GNADENHUTTEN.      1 746. 

The  missionary  stations  in  the  Danish  West  Indies 
and  Berbice  (South  America)  being  under  the  immedi- 
ate supervision  of  Brother  Spangenberg,  the  Church 
of  Pilgrims  at  Bethlehem  took  a  lively  interest  in  these 
Missions,  partly  by  sending  pecuniary  aid  and  still  more 
by  furnishing  missionaries.  Some  of  the  first  colonists  of 
Bethlehem  and  Nazareth  finished  their  pilgrimage  in  the 
Danish  West  Indies,  for  instance,  Abraham  Meinung  (died 
1749),  and  Joseph  Shaw  (perished  on  the  voyage,  1747). 
Others,  as  Christian  Frohlich,  John  E.  Westman,  George 
Ohneberg,  J.  Reinhard  Ronner,  Abraham  Biininger,  hav- 
ing spent  a  number  of  years  there  in  the  service  of  the 
Lord,  returned  to  North  America ;  Christian  Henry 
Rauch  and  Nathanael  Seidel  made  repeated  visitations  ; 
W.  Zander,  G.  Kaske  and  M.  Reuz  went  from  Bethlehem 
to  serve  on  the  Mission  among  the  Arawack  Indians;  all 
of  which  served  to  increase  the  missionary  spirit  of  the 
congregation. 

The  main  activity  of  the  Brethren  in  Bethlehem,  how- 
ever, was  manifested  in  the  Indian  Mission.  Brother 
Christian  Henry  Rauch  had  commenced  this  Mission  in 
1 745  among  the  Delawares  and  Mohicans  in  Cheko- 
meko.  In  1747,  John  Martin  Mack  commenced  a  second 
station  twenty  miles  farther  east  in  Pachgatgoch,  Conn., 
and  visited  also  in  the  Indian  village  Potatik,  about 
seventy  miles  off,  where  he  was  very  kindly  received. 
A  few  years  later  we  find  fiourishing  Indian  congregations 
at  Checomeko,  Pachgatgoch  and  Wechquadnach,  which 
were  well  calculated  to  awaken  the  most  pleasing  antici- 
pations. But  already  the  powers  of  darkness  were  ac- 
tive to  undermine  this  work  of  the  Lord.  White  neigh- 
bors, enemies  of  the  Gospel  and  of  vital  religion,  began 
to  harass  the  missionaries  in  1744,  by  enticing  the 
Indians  to  indulge  in  strong  drink  and  by  spreading  evil 


INDIAN  MISSION. 


209 


reports  concerning  the  Brethren.  The  most  dangerous 
of  all  their  insinuations  was  that  the  Brethren  were  in 
secret  alliance  with  the  French  in  Canada,  and  that  they 
fomented  the  disturbances  which  took  place,  and  in- 
tended to  furnish  the  Indians  with  arms  to  fight  against 
the  English.  This  falsehood  was  spread  about  with 
such  boldness,  that  at  last  the  whole  country  was 
alarmed  and  filled  with  terror.  The  missionaries  were, 
therefore,  cited  before  the  magistrates,  were  ordered 
to  drill  with  the  militia  and  were  required  to  take 
the  following  oaths:  first,  "That  King  George  being 
the  lawful  sovereign  of  the  kingdom,  they  would  not  in 
any  way  encourage  the  Pretender;"  the  other:  "That 
they  rejected  transubstantiation,  the  worship  of  the 
Virgin  Mary,  purgatory,"  etc.  The  missionaries  cheer- 
fully assented  to  every  point  contained  in  the  oaths,  but 
begged  for  conscience'  sake  to  be  excused  from  swear- 
ing as  well  as  from  bearing  arms.  Impartial  magistrates 
and  all  who,  not  blinded  by  prejudice  and  fanatical  zeal, 
could  appreciate  their  motives,  were  fully  convinced  of 
their  innocence  and  spoke  of  them  in  the  most  honor- 
able terms,  and  even  Governor  Clinton  took  their  part. 
But  their  enemies  succeeded  in  having  an  Act  passed  in 
the  Colonial  Assembly,  September  21,  1744,  by  which 
they  were  forced  to  leave  the  country  or  to  act  against 
their  consciences.  In  this  Act — "  An  Act  for  Securing 
of  his  Majestie's  Government  of  New  York"  —  the 
following  passages  occur: 

"Whereas,  an  Invasion  hath  been  lately  attempted 
against  his  Majestie's  kingdom  and  government  in  favor 
of  a  popish  Pretender  : 

"Be  it  enacted — that  it  shall  be  lawful  for  any  of  the 
Judges  of  the  Court  of  Common  Pleas  with  any  two 
Justices  of  the  Peace,  to  summon  any  person,  whom 
they  shall  suspect  to  be  disaffected  to  the  government,  to 
appear  before  them  to  take  the  oath  of  Allegiance." 


2IO 


THE  brethren's  CONGREGATIONS. 


The  Society  of  Friends,  however,  was  excepted  from 
this  enactment,  and  their  simple  affirmation  that  they 
were  faithful  subjects  of  King  George,  and  detested  the 
damnable  doctrine  of  the  Pope,  was  to  be  received  in- 
stead of  an  oath.  But  in  reference  to  the  Moravians 
we  read  : 

"  And  be  it  further  enacted  by  the  Authority  aforesaid  ; 
that  no  Vagrant  Preacher,  Moravian  or  Disguised  Papist 
should  preach  or  teach  either  in  public  or  private  without 
first  taking  the  Oaths  appointed  by  this  Act,  and  ob- 
taining a  License  from  the  Governor  or  Commander-in- 
Chief  for  the  time  being,  and  every  Vagrant  Preacher, 
Moravian  or  Disguised  Papist,  that  shall  preach  without 
taking  such  Oaths,  or  obtaining  such  License  as  afore- 
said shall  forfeit  the  sum  of  ^40  with  six  months  Im- 
prisonment without  Bail  or  Mainprize,  and  for  the  second 
offence  shall  be  obliged  to  leave  the  Colony,  and  if  they 
do  not  leave  this  Colony  or  shall  return,  they  shall  suffer 
such  punishment  as  shall  be  inflicted  by  the  Justices  of  the 
Supreme  Court,  not  extending  to  Life  and  Limb. 

"And  be  it  further  enacted  by  the  Authority  aforesaid, 
that  no  person  or  persons  whatsoever  shall  take  upon 
them  to  reside  among  the  Indians  under  the  pretense  of 
bringing  them  over  to  the  Christian  Faith,  but  such  as 
shall  be  duly  authorized  so  to  do  by  License  from  the 
Governor  or  Commander-in-Chief  for  the  time  being,  by 
and  with  the  Advice  and  Consent  of  the  Council,  and 
every  Vagrant  Preacher,  Moravian,  Disguised  Papist  or 
any  other  person  presuming  to  reside  among  and  teach 
the  Indians  without  such  License  as  aforesaid  shall  be 
taken  up  and  treated  as  a  person  taking  upon  him  to  se- 
duce the  Indians  from  his  Majestie's  Interest  and  shall 
suffer  such  punishment  as  shall  be  inflicted  by  the  Justices 
the  Supreme  Court,  not  extending  to  Life  and  Limb. 

"  Provided  always  and  be  it  enacted  by  the  Authority 
aforesaid,  that  nothing  in  this  Act  contained  shall  be  con- 


INDIAN  MISSION. 


2  I  I 


strued  to  oblige  the  Ministers  of  the  Dutch  and  French 
protestant  reformed  Churches,  the  Presbyterian  Minis- 
ters, Ministers  of  the  Kirk  of  Scodand,  the  Lutherans, 
the  Congregational  Ministers,  the  Quakers  and  the  Ana- 
baptists to  obtain  Certificates  for  their  several  places  of 
public  worship  already  erected  or  that  shall  be  hereafter 
erected  within  this  Colony,  anything  in  this  Act  to  the 
Contrary  notwithstanding. 

"This  Act  to  be  and  remain  of  force  from  the  publica- 
tion hereof  for  the  term  of  one  year  and  no  longer. 

"Third  reading,  September  13,  1744. 

Adolph  Philipse,  Speaker. 

"  Signed  by  Gov.  G.  Clinton,  New  York,  September 
21,  1744." 

It  is  pretty  evident  that  the  sole  aim  and  object  of  this 
Act  of  the  Colonial  Assembly  of  New  York  was,  if  pos- 
sible, to  destroy  the  work  of  the  Brethren  among  the 
Indians  at  one  stroke.  Of  this  Bishop  Spangenberg 
was  fully  convinced  when  he  visited  the  persecuted 
band  of  missionaries  after  his  arrival  in  New  York 
in  November,  1744,  and  presendy  all  were  recalled  to 
Bethlehem.  One  of  them,  however.  Brother  Gottlob 
Biittner,  finished  his  pilgrimage  in  Chekomeko.  Being 
of  a  weak  constitution,  the  hard  life  which  he  led 
among  the  Indians,  and  above  all  the  persecutions  at- 
tended with  frequent  and  troublesome  journeys  in  bad 
weather,  increased  his  infirmities  and  hastened  his  disso- 
lution. He  gently  fell  asleep  in  Jesus,  February  25, 
1745,  and  his  grave  was  for  a  long  time — until  the 
plough  passed  over  the  spot — a  continual  remembrance 
of  the  blessed  work  of  the  Brethren,  but  also  of  the  bitter 
enmity  of  their  fellow-Chrisdans.  How  intense  this 
hatred  was,  soon  became  manifest  by  the  imprisonment  of 
C.  Frederick  Post  and  David  Zeisberger.  They  had  gone 
to  Canatschochary  (Canajoharie),  beyond  Albany,  not  for 


212 


THE  brethren's  CONGREGATIONS. 


the  purpose  of  preaching,  which  they  could  not  do  under 
existing  laws,  but  in  order  to  improve  in  the  Maqua 
language,  and  thus  to  prepare  themselves  for  farther 
usefulness  among  the  Six  Nations.  On  the  mere  sus- 
picion of  treacherous  views  they  were  taken  prisoners, 
brought  to  New  York,  February  22,  1745,  and  were 
confined  in  the  City  Hall/  Here  they  were  required 
to  take  the  oath  of  allegiance  and  to  abjure  the  Pope. 
They  declared  again  and  again  that  they  were  faithful 
subjects  of  King  George,  but  refused  to  take  any  oath, 
for  conscience'  sake,  which  besides  could  hardly  be 
required  from  mere  travelers.  This  affair  created  not 
a  little  stir  and  the  City  Council  was  at  a  loss  what  to 
do  with  these  refractory  "vagrant  preachers."  Many 
Christians  came  to  visit  them  in  prison  and  kindly  cared 
for  their  bodily  wants,  among  whom  are  especially  to  be 
noticed  :  Mr.  Thomas  Noble,  a  respectable  merchant  of 
New  York,  and  his  clerk,  Henry  Van  Vleck. 

As  no  charge  against  them  could  be  proved  and  Gov- 
ernor Thomas,  of  Pennsylvania,  cheerfully  signed  a 
testimonial  to  their  faithfulness  as  citizens  of  that  colony, 
they  were  dismissed,  April  10,  after  an  imprisonment  of 
seven  weeks. 

Under  these  circumstances  it  was  not  to  be  expected 
that  the  Indians  themselves  would  be  left  at  rest  at 
Chekomeko  for  any  length  of  time,  and  the  Brethren  at 
Bethlehem  were  of  opinion  that  it  would  be  best  for 
them  to  remove  entirely  from  the  neighborhood  of  the 
white  people  and  settle  near  their  countrymen  at 
Wajomik  (Wyoming)  on  the  Susquehanna.  In  order 
that  no  difificulty  might  be  made  on  the  part  of  the  Six 
Nations,  to  whom  this  part  of  the  country  belonged. 
Bishop  Spangenberg  himself,  accompanied  by  Conrad 
Weiser,  David  Zeisberger  and  Shebosh,  undertook  a 
tedious  and  fatiguing  journey  to  Onondaga,  May  to 


INDIAN  MISSION. 


213 


July,  1745,  where  the  great  council  of  the  Six  Nations, 
with  great  solemnit)-.  renewed  with  T'gerhitonti 
(Spangenberg)  the  covenant  made  three  years  before 
with  Count  Zinzendorf.  granting  the  believing  Indians 
permission  to  remove  to  Wajomik. 

Contrary  to  all  expectation  the  Indians  at  Chekomeko 
refused  to  accept  this  offer  and  remained  until  they  were 
expelled  by  the  white  people  by  main  force.  Having 
taken  refuge  on  Pennsylvania  soil,  they  tarried  for  a 
while  at  Fjjedenshutten,  near  Bethlehem,  whence  they 
removed  to  a  tract  of  land  purchased  by  the  Brethren 
beyond  the  Blue  Mountains,  at  the  junction  of  the 
Mahony  Creek  and  the  Lehigh  River.  Here  the  Mission- 
station  Gnadenhiitten  was  founded  in  1  746  by  Brother 
John  Martin  Mack,  who  soon  became  one  of  the  most 
prominent  servants  of  the  Lord  in  the  Mission  cause,  in 
which  he  was  active  until  i  784,  both  among  the  Indians 
in  North  America  and  the  negroes  in  the  W'est  Indies. 
He  died  in  1784,  a  Bishop  of  the  Brethren's  Church. 

While  the  greater  part  of  the  believing  Indians  re- 
moved to  Pennsylvania,  there  were  still  some  left  in 
Connecticut,  both  at  Pachgatgoch  and  Wechquadnach. 
These  were  also  supplied  with  missionaries,  until  they 
gradually  followed  their  brethren  westward. 

According  to  the  wish  of  the  Indian  Chief  Shikellimus, 
a  blacksmith  shop  was  established  at  Shamokin  (now 
Sunbury,  Pa.),  which  was  considered  an  outpost,  from 
which,  as  soon  as  opportunity  should  offer,  the  Gospel- 
message  might  be  brought  to  the  headquarters  of  the 
Six  Nations.  Bishop  Cammerhof  visited  here  in  Janu- 
ary, 1748,  performing  one  of  the  most  dangerous  and 
adventuresome  journeys,  exposed  to  hardships  of  all 
kinds,  but  trusting  the  protecting  hand  of  his  Lord  and 
Saviour,  by  whom  he  was  graciously  preserved  through 
snow  and  ice  and  flood." 


Moravian  Church  Miscellany,  1855,  p.  41. 


214 


THE  brethren's  CONGREGATIONS. 


II.  PERSECUTIONS 

The  persecutions  of  the  Moravian  missionaries  in  the 
Colony  of  New  York  induced  Count  Zinzendorf  to 
apply  for  protection  to  the  Board  of  Trade  in  England. 
By  this  Board  Governor  Clinton  was  ordered  to  state 
the  reasons  why  a  law  had  been  passed  against  the  Mo- 
ravians residing  among  the  Indians.  In  the  official 
answer,  dated  May,  1746,^^  the  following  passages  occur 
which  we  insert  here,  as  an  exposition  of  the  popular 
feeling  of  the  English  part  of  the  population  against  the 
German  Brethren  : 

"This  Count  &  his  Moravian  Brethren  have  by 
many  Prudent  People  been  lookt  upon  with  a  Jealous 
Eye,  ever  Since  his  Arrival  in  these  Parts.  He  is  called 
a  German  Count,  &  as  Many  of  his  Countrymen  have 
for  several  years  Successively  been  imported  into  and 
Settled  in  Pensilvania,  Roman  Catholicks  as  well  as 
Protestants  Without  Distinction,  Where  it  Seems  by  the 
Indulgence  of  the  Crown,  their  Constitution  Granted  by 
Charter,  all  Perswasions  Roman  Catholicks  as  well  as 
others  are  toUerated  the  free  Exercise  of  their  Religion  ; 
the  Increase  of  the  People  in  that  Colony  has  been  so 
Great  that  they  are  Computed  to  be  Already  much  an 
Overbalance  to  the  English  Subjects  there  ;  And  from  the 
Priviledge  given  them  of  Settling  in  Bodys  by  themselves, 
they  are  like  ever  to  Remain  a  Distinct  People  ;  and  this 
seems  to  be  their  Aim,  for  they  are  fond  of  keeping  up 
the  [German]  Language  by  Retaining  Clergy,  School- 
masters &  even  Printers  of  their  own  Country;  and 
Language  ;  nor,  as  is  credibly  reported,  will  they  Suffer 
any  of  their  People  to  Intermarry  with  the  English,  so 
that  by  these  means  &  the  Priviledges  the  Government 
of  Pensilvania  Admits  them  to  upon  'Importation,  in 

Documentary  History  of  the  State  of  New  York,  by  E.  B.  O'Callaghan, 
Vol.  HI,  p.  1022. 


PERSECUTIONS. 


Common  with  the  EngHsh  Subjects,  they  may  in  a  Short 
Time  bear  the  Chief  Say  in  the  Government  of  that 
Colony,  which  from  the  aforegoing  observations  may 
Probably  be  attended  with  Dangerous  Consequences  not 
only  to  Pensilvania,  But  his  Majesty's  other  Colonies  in 
North  America. 

"  These  Moravians  have  Compassed  Sea  &  Land  to 
make  Proselytes,  &  have  so  far  Succeeded  as  to  Gain 
in  Pennsilvania,  this  and  other  Colonys  :  And  the  house 
at  the  Forks  before-mentioned,  [/.  e.,  the  house  built  for 
and  afterwards  bought  from  Whitefield  at  the  forks 
of  the  Delaware  —  Nazareth]  is  the  principal  place  of 
Rendezvouz  &  Quarter  of  the  Chiefs  of  them  ;  'tis  kept 
according  to  Whitefield's  Scheme  as  a  Seminary  for  Con- 
verts, &  house  of  Support  to  their  deluded  Votaries, 
and  many  have  Resorted  thither  ;  from  thence  they  dis- 
patch their  Itinerant  Emissarys,  Teachers  or  Preachers, 
Simple,  illiterate  persons,  who  were  wont  to  be  Content 
to  busy  themselves  in  their  Native  Country  in  the  Or- 
dinary &  humble  Occupations  they  were  bred  to,  viz'. 
Bricklayers,  Carpenters,  Woolcombers,  Taylors,  and 
Such  like  Mechanical  or  handy-Craft  Trades,  'till  they 
were  infatuated  with  a  certain  degree  of  Enthusiasm  or 
Folly,  Sufficient  for  Qualifying  them  for  the  plantation 
of  the  Gospel  in  Foreign  Parts  ;  of  whose  Delusions,  It 
seems,  the  Count  has  laid  hold  &  thought  them  proper 
Tools  to  be  Employed  in  his  Service,  perhaps  with  views 
unknown  to  these  Creatures  themselves,  though  at  the 
same  Time  they  are  forwarding  his  Schemes." 

These  extracts  show  sufficiently  the  spirit  of  the  times  ; 
the  national  jealousy  of  the  English  against  the  Ger- 
mans ;  the  hatred  of  ungodly  people  against  sincere  dis- 
ciples of  the  Saviour,  the  scorn  of  the  proud  and  worldl)  - 
wise  against  the  humble  lovers  of  their  fellow  men. 
That  poor  and  illiterate  mechanics  should  travel  about 


2l6 


THE  brethren's  CONGREGATIONS, 


through  forests  and  swamps,  in  heat  and  cold,  for  no 
purpose  whatever  than  to  gain  souls  for  Christ,  who 
would  believe  that  ?  And  that  these  men  "  though  un- 
qualified as  to  the  knowledge  of  the  Indian  language  or 
any  other  but  their  own  mother-tongue,"  should  live 
among  the  Indians,  to  convert,  to  Christianize  and 
civilize  the  untutored  sons  of  the  forest,  seemed  so  un- 
likely, that  the  most  absurd  notions  would  sooner  be  be- 
lieved than  this.  They  may  be  emissaries  from  the  Pope, 
they  may  be  secret  allies  of  the  French  ;  they  refuse  to 
swear  allegiance  to  the  King,  will  not  participate  in  mili- 
tary exercise.  Why  should  we  suffer  them  among  us  ? 
Who  are  'these  Moravians?  Where  do  they  come 
from  ?  Why  do  they  assume  such  an  unintelligible 
name  ?  That  questions  of  this  kind  were  really  pro- 
posed and  discussed  publicly  is  evident  from  the  follow- 
ing answer  of  Peter  Bohler,  written  in  March,  1 745,  in 
New  York,  before  his  return  to  Europe  : 

"  I  suppose  that  the  Author  means  by  Moravians  that 
Protestant  People  of  God,  which  these  several  centuries 
past  was  called  the  United  Brethren,  of  which  a  Congre- 
gation lives  in  the  Fork%  of  the  Delaware,  and  suppos- 
ing that,  I  must  say  : 

"That  this  is  a  denomination  altogether  improper  and 
quite  out  of  the  way,  to  call  the  United  Brethren  Mora- 
vians :  for  Moravia  is  a  marquisate  in  Germany,  belong- 
ing to  the  Queen  of  Hungary  :  And  tho'  some  natives 
of  Moravia  belong  to  the  United  Brethren,  yet  they  are 
by  far  the  least  part  of  the  United  Brethren.  For  we 
consist  of  all  nations  almost,  namely,  Germans,  English, 
Scotch,  Irish,  Low  Dutch,  Danes,  Swedes,  Welsh, 
Livonians,  Esthonians,  Gronlanders,  Hottentots,  Mala- 
bars,  Negroes,  Indians,  and  others — and  under  what  pre- 
tence can  they  be  called  '  natives  of  Moravia,'  for  that  is, 
what  '  Moravian  '  signifies  ? 


PERSECUTIONS. 


217 


"  But  if  one  would  say  :  We  don't  mean  Natives  of  such 
a  Marquisate,  but  such  as  belong  to  that  Religion.  But 
in  this  sense  is  the  denomination  as  improper  for  the 
United  Brethren  as  in  the  above  sense.  For  the  United 
Brethren  do  not  only  consist  of  properly  such-called 
'  Moravian  Brethren,'  but  also  of  Lutherans,  Calvinists, 
Church  of  England-men,  Independents,  Baptists,  and 
other  Protestant  Denominations.  And  indeed  the 
properly  so-called  Moravian  Brethren  are  the  very  least 
part  of  the  United  Brethren.  And  therefore  as  logically 
a  minori  nunquam  fit  denomination  it  is  very  improper  to 
use  the  word  Moravian  for  a  distinguishing  denomina- 
tion for  the  United  Brethren  ;  and  we  can  never  allow  of 
it,  to  call  us  so  in  general." 

In  conformity  with  this  declaration  of  Peter  Bohler,  the 
Synod  at  Germantown,  May,  1747,  protested  against  the 
appellation  "  Moravian  Brethren,"  as  being  a  sectarian 
name.  Nevertheless  this  name  has  maintained  itself,  and 
is  now — and  justly  so — considered  the  most  honorable  ap- 
pellation for  all  true  members  of  the  Unitas  P  ratrum  ;  for 
though,  even  at  the  present  day  and  among  those  where  it 
should  be  least  expected,  much  ignorance  prevails  in  refer- 
ence to  the  origin  and  the  religious  views  of  the  Moravian 
Brethren,  still  neither  ignorance  nor  malice  will  confound 
them  with  "vagrant  preachers"  or  "disguised  Papists." 
Thus  they  were  designated  in  the  Commonwealth  of  New 
York  more  than  a  century  ago  ;  as  such  they  were  perse- 
cuted and  driven  beyond  the  boimdaries  of  the  Colony. 

A  few  years  later  the  following  Proclamation  was  pub- 
lished in  Virginia  : 

"Whereas  it  is  represented  to  me  that  several 
Itinerant  Preachers  have  lately  crept  into  this  Colony 
and  that  the  suffering  those  corruptors  of  our  faith  and 
true  religion  to  propagate  their- shocking  doctrine  may 
be  of  mischievous  consecpiences  : 
14 


2l8 


THE  brethren's  CONGREGATIONS. 


"  I  have  therefore  thought  fit,  by  and  with  the  advice  of 
his  Majesty's  council,  to  issue  this  proclamation,  strictly 
requiring-  all  Magistrates  and  officers  to  discourage  and 
prohibit  as  far  as  legally  they  can  all  itinerant  preachers, 
whether  New  Lights,  Moravians  or  Methodists  from 
teaching,  preaching  or  holding  any  meeting  in  this 
Colony  and  that  all  persons  be  enjoined  to  be  aiding 
and  assisting  to  that  purpose. 

"  Given  under  my  Hand  at  Williamsburg,  this  3d  day  of 
April,  1747,  in  the  20th  year  of  his  Majesty's  reign. 
God  save  the  King,  William  Gooch, 

His  Majesty  s  Lieutenant  Governor  and  Commander-in- 
Chief  of  the  Colony  and  Dominion  of  Virginia ^ 


By  this  proclamation  of  the  governor  of  the  estab- 
lished High  Church,  all  Episcopalians  were  warned 
against  Moravians,  Methodists  and  New  Lights.  The 
last  were  an  ultra-Puritanic  sect,  who  maintained  and 
proved  by  many  arguments  that  God  was  a  great  tyrant, 
plaguing  people  with  His  unmerciful  cruelty.  They  hated 
and  detested  the  "Free-grace  preachers"  and  warned 
people  against  the  Moravians  by  public  placards.  One 
of  these,  attached  to  the  church  door  in  Penn's  Neck, 
was  worded  thus  : 

"Read  the  i6th  Chapter  of  Luke,  and  you  will  find 
whole  households  in  a  damned  condition  without  they 
repent  before  it  be  too  late.  So  therefore  consider  this, 
Ye  Moravians,  lest  a  curse  come  upon  You  when  it  is 
too  late  to  help  it:  Therefore  depart  ye  Flatterers  from 
hence,  for  You  tell  all  the  promises  but  not  the  threaten- 
ings.    Therefore  begone,  Ye  Deceivers,  which  put  no 

charge  to  your  ,  but  say  :  Come  to  Christ,  but  how 

Ye  tell  us  not ;  therefore,  begone,  we  want  none  of 
Your  sort  here — Amen." 

Among  the  Swedes'  in  New  Jersey,  where  these 
fanatical  New  Lights  seem  to  have  been  most  numerous, 


PERSECUTIONS. 


219 


the  Swedish  Lutheran  muiisters,  Naesman,  Sandin,  and 
even  Tranberg,  openly  or  secretly  opposed  the  Breth- 
ren, as  "the  followers  of  the  Count"  (die  Grafischen), 
but  could  not  hinder  their  labors  altogether.  For  a  sea- 
son the  Brethren  were  kept  out  of  the  church  in 
Penn's  Neck  by  an  English  minister  in  Salem,  but  after 
his  death  the  people  there  requested  the  Brethren  to 
come  again,  and  more  especially  Owen  Rice,  who  exerted 
a  very  blessed  influence  among  the  Swedes.  The 
Swedish  Church  at  Maurice  River  was  placed  under  the 
trusteeship  of  the  Brethren  A.  Reincke,  O.  Rice  and 
Nyberg,  and  when  Pastor  Sandin  tried  to  take  posses- 
sion of  this  church,  he  was  told  that  he  must  first  get  a 
letter  from  Brother  Spangenberg,  for  him  they  had 
asked  for  a  minister.  Pastor  Sandin  died  in  1 748,  de- 
serted by  his  own  people,  and  nursed  by  the  Moravians. 
Pastor  Tranberg  and  Brother  Greening  kept  his  funeral 
in  "Christian  fellowship. 

While  in  the  neighboring  Provinces  the  persecutions 
to  which  the  Moravian  Brethren  were  exposed  originated 
in  ignorance  and  misconception  of  their  true  motives, 
we  might  suppose  that  in  Pennsylvania,  among  their 
own  countrymen,  who  spoke  the  same  language  and 
could  more  closely  observe  their  whole  walk  and  con- 
versation, all  unfriendly  feelings  would  gradually  dis- 
appear. This  was,  however,  not  yet  the  case.  On  the 
contrary,  the  jealousies  brought  across  the  Atlantic  Ocean 
from  the  German  mother-country  were  nourished  for 
a  while  and  led  to  some  unjust  actions.  In  Tulpe- 
hocken,  for  instance,  the  Hallensian  Kurtz  had  gained 
a  party  for  himself,  and,  a  funeral  occurring  in  the 
neighborhood,  he  forcibly  took  possession  of  the 
church  built  by  the  friends  of  the  Brethren.  "  It  is  a 
Lutheran  church,"  he  reasoned  ;  "  I  am  a  Lutheran  pas- 
tor, antl  therefore  entitled  to  the  use  of  this  church." 


220 


THE  brethren's  CONGREGATIONS, 


He  was  assisted  by  Conrad  Weiser,  who  had  been  a 
friend  and  faithful  counselor  of  the  Moravian  Brethren  ; 
but  after  Pastor  Muhlenberg  had  married  his  daughter 
this  friendship  gradually  cooled  off  and  by  his  influence 
those  who  had  no  legal  right  or  claim  to  this  church, 
kept  possession  of  it. 

In  a  similar  manner  the  German  Reformed  Pastor 
Tempelman  took  possession  of  the  school-house  at 
Mode  Creek,  [Muddy  Creek]  January  13,  1748,  forcibly 
expelling  the  brother  who  was  living  there,  on  the  plea 
that  he,  as  Reformed  pastor,  had  the  first  right  to  a 
school-house  built  by  and  for  the  Reformed. 

In  Lancaster,  the  Brethren  were  expelled  from  their 
burying-ground  and  obliged  to  lay  out  a  new  one. 

But  as  Brother  Spangenberg,  on  the  part  of  the 
Brethren,  refrained  from  retaliating  and  preferred  to 
suffer  injustice  rather  than  increase  the  unhappy  state  of 
enmity  between  his  fellow-ministers  in  the  Gospel  'by 
controversy,  Pastors  Muhlenberg  and  Schlatter  also 
refrained  from  personal  participation  in  those  acts  of 
injustice  which  their  followers  committed. 

It  thus  became  more  and  more  manifest  that  Zinzen- 
dorf's  original  idea  of  a  union  of  the  German  churches 
had  to  be  altogether  abandoned,  and  hence  the  Synods 
also  gradually  assumed  a  different  character. 

12.     THE  SYNODS  OF   1 746,    1 747,   AND    1 748. 

The  Synods  held  by  Brother  Spangenberg  in  1745 
were,  in  spirit  and  in  outward  arrangements,  not 
materially  different  from  the  General  Pennsylvania 
Synods  at  which  Count  Zinzendorf  had  presided  in  1742. 
The  same  also  may  be  said  in  reference  to  the  Synods  of 
1 746,  though  we  already  find  some  traces  of  the  increas- 
ing opposition  of  the  Lutheran  clergy,  which  as  yet  was 


SYNODS  OF   1746,  1747,  AND  1 748.  22  1 

met  by  a  very  conciliatory  spirit  on  the  part  of  the 
Brethren. 

There  were  four  Synods  in  1746:  The  first  met  at 
Bethlehem,  February  4  to  8,  and  consisted  of  one  hundred 
and  thirty-nine  members  from  twenty-five  different 
places.  In  the  voluminous  minutes  the  following 
passages  occur : 

"  If  the  Saviour  will  take  our  part  and  defend  us 
against  the  calumnies  heaped  upon  us,  He  can  do  it 
easily  and  effectively.  We,  however,  will  not  enter  on 
any  defenses  for  the  present,  for  we  have  no  time."  (^^30.) 

"We  would  like  to  see  in  Pennsylvania  both  Lutheran 
and  Reformed  congregations,  maintaining  not  only  their 
doctrine,  but  also  their  church  government."  (^49.) 

"In  reference  to  those  ministers,  who  storm  against 
us,  to  detain  people  from  us,  or  who  speak  our  language 
to  draw  people  to  themselves,  we  will  act  as  hitherto. 
W^e  suffer  them  to  go  on  and  wait  on  the  Lord."  (§61.) 

The  second  Synod  was  convened  at  Philadelphia, 
April  5  to  7. 

In  the  minutes  we  read  : 

"  It  is  not  right  to  call  this  Synod  a  Moravian  Synod. 
It  is  an  assembly  of  persons  from  different  denomina- 
tions for  the  purpose  of  caring  for  their  own  and  their 
neighbors'  real  well-being,  according  to  the  ma.xims 
of  the  doctrine  of  Jesus  and  the  general  plan  of  love  of 
the  children  of  God." 

The  third  Synod  of  the  year  also  met  at  Philadelphia, 
August  II  to  14,  numbering  sixty-seven  members. 

The  following  are  extracts  from  the  minutes  : 

"The  Brethren  are  accused  of  enticing  people  from 
their  religion  by  pretending  to  be  Lutherans  or  German 
Reformed,  which  they  are  not."  This  current  accusa- 
tion was  met  by  the  Synod  by  the  following  statement : 
"  Those  among  us  who  adhere  to  the  Confession  of  Augs- 


222 


THE  brethren's  CONGREGATIONS. 


burg,  as  Leonhard  Schnell  and  others,  are  Lutherans, 
while  those  who  subscribe  to  the  Synod  of  Berne,  as 
Ranch,  Lischy  and  others,  are  Reformed.  It  is  a  wrong 
imputation,  as  if  we  intended  to  draw  away  people  from 
their  own  denominations.  The  truth  is  this :  As  soon  as 
any  one  begins  to  strive  after  godliness  in  Christ  Jesus  in 
his  own  denomination,  he  is  Vejected  by  the  ministers  and 
members  of  his  own  Church  as  an  errorist,  and  set  down 
as  a  Moravian  Brother,  even  if  he  should  never  have 
seen  one." 

The  fourth  Synod  assembled  at  Grist  Creek  (Kreuz 
Creek),  and  was  probably  the  first  meeting  of  the  kind 
ever  held  west  of  the  Susquehanna.  One  hundred  and 
sixty  members  had  come  together  from  twenty-two 
different  places. 

There  it  was  again  publicly  declared:  "The  aim  and 
object  of  the  Synod  is,  that  that  religious  animosity  which 
is  but  too  common  in  this  country,  may  cease  amongst 
awakened  persons,  who  live  in  different  denominations. 
It  is  no  Moravian  Synod,  but  a  General  Religious  Con- 
ference. No  Church  in  the  world  dare  pretend  to  be 
the  only  true  and  real  Church  of  God.  Religion  and 
faith  are  not  the  same,  though  they  are  continually 
confounded.  The  Church  of  the  Brethren  in  our 
days  is  no  new  religion,  no  new  sect,  but  is  an 
institution  (Anstalt)  established  by  the  Saviour,  for 
the  salvation  and  preservation  of  souls.  He  Himself 
collects  those  souls,  whom  He  will  not  only  save,  but 
also  use  for  His  holy  purposes  ;  these  He  baptizes  with 
His  own  Spirit  into  one  body." 

In  1747  these  Synods  began  to  assume  a  different 
character,  caused  probably  by  the  arrival  of  Bishop 
Cammerhof,  and  the  new  manner  of  teaching  which  he 
introduced.  Even  the  outward  arrangement  of  the 
Synod  became    different,  as   a  distinction  was  made 


SYNODS  OF    1746,   1747,  AND   1 748.  223 

between  the  proper  members  of  the  Synod  and  the  in- 
vited guests.  Pastor  Nyberg,  for  instance,  always  a 
regular  attendant  and  a  full  member  of  the  Synod,  is 
mentioned  at  the  second  Synod  of  1 747  as  one  of  the 
guests,  which,  however,  may  have  been  caused  by  his 
peculiar  situation  in  the  Lancaster  congregation. 

The  first  Synod  af^ 747  assembled  at  Bethlehem, 
January  26  to  29.  Brother  Spangenberg  said  in  his 
opening  address  :  "  We  are  still  in  our  novitiate  ;  we  are 
yet  tender  plants,  which  are  not  deeply  rooted  ;  we  are 
exposed  to  many  dangers,  which  we  cannot  meet  in  our 
own  strength  ;  but  we  are  the  novitiate  of  the  Saviour." 

"Our  Synod  is  and  shall  remain  a  general  (ocumen- 
ische)  .Synod." 

Accordingly  the  discussions  referred  first  to  the  state 
of  religion  in  Pennsylvania  in  general.  As  a  new  sect 
mentioned  the  New-mooners  (Neumonder),  who  had 
lately  separated  from  the  Mennonites,  and  kept  their 
meetings  only  at  the  time  of  new  moon.  By  far  the 
greater  part  of  the  discussions,  however,  referred  to  the 
different  spheres  of  activity  of  the  ^Moravian  Brethren, 
their  congregations,  schools,  missions,  etc. 

The  second  Synod  of  1747,  consisting  of  fift^'-two 
brethren,  twenty-five  sisters  and  thirty-nine  guests,  met 
in  Germantown,  May  10  to  14.  The  Trustees  of  the 
German  Reformed  Church  had  been  asked  to  allow 
the  members  of  the  Synod  to  assemble  in  their  meeting- 
house, but  refused.  A  suitable  place,  however,  was  found 
at  the  house  of  Engelbert  Lack,  a  baker.  When  the  time 
for  the  Synod  arrived,  the  rain  poured  down  incessantly, 
and  the  enemies  of  the  Brethren  openly  triumphed  at 
their  supposed  disappointment.  But  their  e.\ultation 
was  premature.  At  the  appointed  day  the  brethren  and 
sisters  from  Bethlehem  and  many  other  places  arrived 
at  Germantown  in  spite  of  rain  and  mud  and  mire. 


224 


THE  brethren's  CONGREGATIONS. 


While  their  enemies  maintained  that  the  elements  of 
heaven  had  opposed  them,  and  ascribed  their  arrival  to 
their  obstinacy  and  stubbornness,  Cammerhof  and  his 
brethren  said  :  "  We  know  it  was  the  strength  and  grace 
of  the  Lamb."-" 

Such  synodical  meetings  of  the  Brethren,  convened  in 
the  midst  of  their  most  bitter  opponents,  were  surely 
powerful  testimonies  to  their  cheerful  reliance  and  confi- 
dence in  the  Lord,  and  if  men  of  high  standing,  like 
Justice  Smout,  of  Lancaster,  Recorder  Brockden,  of 
Philadelphia,  and  Mr.  Brodhead,  Indian-trader  at  Mini- 
sink,  participated  in  these  meetings,  their  testimony  in 
favor  of  the  Brethren  would  surely  have  had  weight  with 
many,  whilst  others  were  perhaps  still  more  favorably 
inclined  to  them  on  beholding  the  Christian  Indians,  who 
by  their  instrumentality  had  been  led  from  darkness  to 
light,  and  freely  took  part  in  these  meetings. 

The  Synod  again  protested  against  the  name  "  Mora- 
vian Brethren,"  as  being  sectarian. 

"  We  are  no  sect,  but  free  servants  of  Christ.  There 
is  but  o)ie  true  and  saving  religion,  which  consists  not  in 
written  formulas  and  confessions  of  faith  or  outward 
ceremonies,  but  is  exclusively  a  matter  of  the  heart,  and 
depends  only  on  this,  that  the  individual  soul  may  be- 
come truly  acquainted  with  Christ  the  Lamb  of  God,  as 
his  Saviour,  and  find  grace,  and  forgiveness  of  sin  in 
His  blood,  and  thus  enter  into  communion  with  Him 
and  with  all  His  children.    This  is  our  aim  and  object." 

In  the  third  Synod,  however,  held  at  Bethlehem  in 
September,  quite  a  different  spirit  prevailed  and  the 
influence  of  Cammerhof  had  evidently  gained  the 
ascendency. 

"  By  grace  we  have  received  the  great  privilege,  that 
we  can  say :  Where  is  a  people  to  be  found  on  earth, 

Cammerhof's  Letters,  No.  4. 


SYNODS  OF    1746,   1747,  AND   1 748. 


225 


among  whom  the  presence  of  our  God  may  be  found 
and  felt  as  sensibly  as  among-  us.  If  you  seek  the  king- 
dom of  the  cross— here  it  is."  (W'ir  durfen  hier  be- 
zeugen  :  Wer's  Kreuzreich  sucht — Ich  bin's.) 

The  Synod  was  held  in  two  divisions.  The  first 
(September"  14  and  15)  was  attended  exclusively  by 
members  of  the  Brethren's  Church,  to  which  the  congre- 
gations of  Nazareth  and  Maguntsche  now  belonged, 
and  many  resolutions  were  passed  in  direct  opposition  to 
the  principles  professed  at  former  Synods. 

The  second  division  (September  16  to  19)  was  attended 
besides  by  ninety-four  friends  of  the  Brethren's  Church 
from  twenty  different  localities.  These  public  meetings, 
however,  can  hardly  be  called  synodical  meetings,  as 
they  were  not  so  much  of  a  deliberative,  but  rather  of 
an  edifying  character.  They  were  opened  by  singing  and 
an  address  on  the  daily  word,  whereupon  reports  from 
the  different  congregations  and  missionary  stations  were 
communicated.  Now  and  then  some  of  the  friends  would 
make  proposals  or  prefer  their  wishes,  but  in  these 
public  meetings  no  resolutions  were  passed. 

In  1756  Spangenberg  said  in  reference  to  this  and  the 
next  Synod  :  "At  these  Synods  the  meetings  of  other 
denominations  ceased.  Thus  far  it  had  been  our  inten- 
tion:  'We  would  have  healed  Babylon'  (Jer.  51:  9),  but 
now  it  became  evident  that  '  she  will  not  be  healed.'  " 

The  first  Synod  of  1748,  held  in  Ouittopehille  (Hebron, 
Lebanon  County),  February  11  to  14,  is  still  called  a 
Pennsylvania  Synod,  but  it  is  the  last  time  that  this 
term  occurs  in  the  Synodal  Acts.  It  had  to  be  acknowl- 
edged, that  "in  certain  respects  the  Synod  which  we 
used  to  hold  in  Pennsylvania,  has  assumed  another 
type  than  had  been  intended  at  first." 

And  this  could  hardly  be  otherwise  after  the  Lutheran 
Church  had  become  fully  and  independently  organized 


226 


THE  brethren's  CONGREGATIONS, 


by  the  formation  of  a  synodical  body  by  Dr.  Muhlenberg, 
convened  at  Philadelphia,  August  14,  174^,^^  and  after 
the  German  Reformed  Church,  under  Schlatter's  influence, 
had  entered  into  a  closer  connection  with  the  Classis  of 
Amsterdam.  The  natural  consequence  was,  that  all 
those  congregations,  which  had  hitherto  been  served  by 
the  Brethren — if  they  did  riot  join  one  or  the  other  of 
these  new  church  organizations — now  entered  into  closer 
connection  with  the  Moravian  Church.  This  organization 
of  the  American  Brethren's  Church  was  brought  about  at 
the  twenty-seventh  Synod,  the  third  of  the  year  1 748, 
held  in  October  at  Bethlehem,  at  which  Bishop  John  de 
Watteville  presided. 

Before  this,  however,  there  was  yet  one  Synod,  the 
second  of  1748,  held  at  Bethlehem,  June  13  to  16,  which 
may  be  called  the  transition  Synod. 

In  his  opening  address  Brother  Cammerhof  stated  the 
object  of  this  meeting  to  be  "the  renewal  and  sealing 
(Versiegelung)  of  our  covenant  of  grace,  the  common 
(gemeinschaftliche)  joy  and  recreation  by  a  7iew  view  of 
our  election  of  grace  and  the  blessed  calling  of  the 
Church." 

Brother  Cammerhof  remarks  in  one  of  his  letters  in 
reference  to  this  Synod:  "We  see  more  and  more 
plainly  every  day,  that  among  no  denomination  in  this 
country  we  can  act  successfully  and  with  blessing  except 
by  taking  an  independent  position  as  free  servants  of  the 
Lord.  '  The  separation  from  the  other  denominations 
had  taken  place  already,  and  it  was  only  necessary  to 
give  a  public  declaration  of  this  fact.  This  was  done  by 
John  de  Watteville.'^ 

»5  Hazelius'  History  of  the  Lutheran  Church,  p.  66. 

Die  ausfiihrlichen  Eikliirun.i^'^en  iiber  das  Krcuzluft-Vogelein  und  dessen 
Lebcnslauf  beweisen  deutli<  her  als  alios  andcrc,  d.is/.  auch  die  Synode 
bereit  sei,  neue  Blicke  zu  tluin  in  den  scligcn  Cemeinberuf. 

Spangenberg  sagte,  1756,  von  dieser  .Synode  :  "  Bei  dieser  Synode  hat  das 
Versel  regiert :  Seitenhohlchen,  du  bist  mein,  u.s.w. — Ein  schones  Versel !  " 


VISITATION  BY  JOHN   DE  WATTEVILLE.  227 


13.     VISITATION  BY  JOHN  DE  WATTEVILLE.      1 748. 

On  September  19,  1748,  Bishop  John  de  Watteville 
arrived  in  Bethlehem,  accompanied  by  his  wife,  Benigna, 
oldest  daughter  of  Count  Zinzendorf.  Having  informed 
himself  as  to  the  internal  state  of  the  congregation  in 
Bethlehem,  he  visited,  in  company  with  Brother  Spangen- 
berg,  in  Maguntsche,  Frederickstown,  Germantown, 
Philadelphia,  Nazareth  and  Gnadenthal.  In  October,  ac- 
companied by  Brother  Canimerhof,  he  undertook  a  jour- 
ney to  the  Indians,  in  whom  he  took  great  interest. 
They  went  to  Gnadenhlitten,  Wajomik  (Wyoming)  and 
Shamokin,  and  rejoiced  to  find  the  very  spots  where  Count 
Zinzendorf  had  pitched  his  tent  six  years  ago,  which  could 
be  recognized  by  the  "  J  "  (Johanan  being  Zinzendorf's 
Indian  name)  cut  on  many  trees. He  became  ac- 
quainted with  the  Chiefs  of  the  Shawanese,  Chickasaws 
and  Nanticokes,  and  renewed  the  covenant  with  Shikel- 
limus  which  Johanan  (Zinzendorf)  had  entered  into. 

Immediately  after  his  return  from  this  Indian  journey, 
a  Synod  was  held  at  Bethlehem,  October  23  to  27,  which 
must  be  considered  the  first  properly  Moravian  Synod, 
being  that  assembly  in  which  the  Brethren's  Church  in 
America  was  organized. 

All  the  ministers  and  laborers  of  the  congregation, 
about  one  hundred  and  ten  brethren  and  eighty  sisters, 
and  about  one  hundred  guests  from  twenty-one  different 
places  assembled  in  a  large  room  of  the  newly-erected 
Single  Brethren's  House  (now  the  "  old  building  "  of  the 
Young  Ladies'  Seminary).  Brother  Spangenberg  opened 
the  Synod,  but  John  de  Watteville  was  the  principal 
speaker  and  evidently  the  ruling  spirit.  In  reference  to 
the  Church  and  doctrine  of  the  Brethren  he  made  the 
following  statements : 


Des  Zeltes  dritten  Ruhcplatz,  Wo  Blascschlangcn  nistcln. 


228 


THE  brethren's  CONGREGATIONS. 


"  Our  doctrine  of  the  Lamb  and  His  wounds  is  a 
power  of  God,  and  contains  a  certain  something  which 
all  must  feel,  who  come  near  us.  The  description  of 
the  pleura  and  the  nail  prints  of  the  Lamb  shines  power- 
fully into  the  hearts  and  eyes,  leaving  something  behind, 
which  cannot  be  erased.  And  this  power  of  God  be- 
longs to  the  doctrine  of  tht  pleura  exclusively,  com- 
pared to  which  all  other  methods  of  doctrine,  be  they 
arranged  ever  so  ingeniously,  are  dry  and  empty,  nor 
can  they  leave  a  real  blessing  for  the  heart." 

Intimately  connected  with  this  new  manner  of  doc- 
trine was  the  sectarian  idea  :  "We  are  the  visible  body 
of  the  Lord." 

"  By  His  wounds  and  His  blood,  and  by  the  Spirit 
from  His  pleura  and  His  Philadelphia,  the  Saviour  has 
formed  and  sealed  the  Brethren's  Church,  and  whoever 
is  seeking  the  kingdom  of  the  cross,  to  him  we  say: 
/fere  it  is  I  Therefore  we  believe  that  all  those  who 
are  born  out  of  the  pleura,  and  therefore  are  children  of 
God,  will  love  us,  and  appreciate  our  doctrine  of  the 
Lamb." 

After  this  the  different  plans  of  usefulness  and  insti- 
tutions of  the  Brethren  were  considered,  not,  as  ex- 
pressed formerly,  as  being  under  the  direction  of  the 
"  Church  of  God  in  the  Spirit,"  but  as  being  under  the 
superintendence  of  the  Brethren's  Church  and  in  con- 
nection therewith. 

The  position  of  the  congregations  having  been  thus 
defined,  it  became  necessary  to  regulate  the  service  of 
the  Church  (Kirchendienst)  according  to  the  resolutions 
of  the  Synod  of  1745  at  Marienborn,  by  the  introduc- 
tion of  the  different  ecclesiastical  grades  or  degrees  of 
Presbyters  and  Deacons.  Not  all  the  '  Ordinati ' 
(which  thus  far  had  been  the  only  grade  under  the 
Bishops)  were  declared  Presbyters,  as  had  been  the  case 


VISITATION  BY  JOHN  DE  WATTEVILLE.  229 


in  Europe,  but  some  were  ranged  among  the  Deacons 
"  because  they  had  been  ordained  merely  for  the  service 
of  other  denominations." 

On  October  27  solemn  ordinations  took  place,  and 
thus  the  following  were  the  ordained  brethren  of  the 
Brethren's  Church  of  America  : 

John  de  Watteville,  Bishop.  Spangenberg  and  Cam- 
merhof,  Co-episcopi. 

These  three  brethren  ordained  Henry  Antes  Consemor 
civilis  or  Senior  politicits,  because  he,  as  Justice  of  the 
Peace,  had  charge  of  the  political  affairs  of  the  con- 
gregation, which,  however,  amounted  to  very  little,  as 
the  Brethren  abstained  from  meddling  with  the  politics 
of  the  country. 

Ordinati,  now  declared  to  be  Presbyters,  were  the  fol- 
lowing :  B.  A.  Grube,  C.  H.  Ranch.  J.  C.  Pyrla;us,  J.  M. 
Mack,  A.  Reincke,  G.  Weber  and  R.  Udey. 

Besides  these  there  were  ordained  as  Presbyters  the 
Brethren  :  N.  Seidel,  A.  Meyer,  M.  Reuz  and  L.  Schnell. 

The  following  Ordinati  were  declared  to  be  Deacons  : 
J.  Bechtel,  P.  Meurer,  J.  Bohner,  J.  Brucker,  J.  R.  Ronner, 
G.  Nieke,  J.  Brandmliller  and  G.  Geitner. 

The  following  were  ordained  Deacons  :  O.  Rice,  G. 
Neisser,  S.  Roseen,  M.  Schropp  and  G.  Pezold. 

Furthermore  the  rule  was  laid  down:  "Those  who 
have  received  ordination  in  the  Lutheran  and  Reformed 
Churches,  we  of  the  BrethreiVs_Church  can  hardly 
acknowledge  to  be  more  than  Deacons."  But  even  this 
was  not  done  in  the  only  case  of  the  kind  which  came 
before  the  Synod,  namely,  that  of  Pastor  Nyberg,  since 
1745  a  faithful  friend  of  the  Brethren,  and  persecuted 
on  their  account  in  his  own  Church.  He  had  studied  at 
Upsala,  Sweden,  had  received  ordination  as  presbyter  by 
the  laying  on  of  hands  of  the  Swedish  Archbishop,  Jacob 
Benzelius,  and  now — probably  to  show  other  Churches 


230 


THE  brethren's  CONGREGATIONS. 


how  independently  die  Brediren's  Church  could  act — 
Pastor  Nyberg,  ordained  by  a  Lutheran  Bishop  in 
regular  form,  was  not  even  acknowledged  as  a  Deacon, 
but  was  only  received  as  an  Acolyte  of  the  Brethren's 
Church.  In  1752  he  was  ordained  a  Deacon,  in  1754 
a  Presbyter  of  the  Brethren's  Church,  both  ordinations 
taking  place  in  London. 

We  would  by  no  means  defend  the  Synod  of  i  748  in 
this  irregular  ecclesiastical  action,  but  merely  remark 
that  the  many  unjust  attacks  of  their  fellow-servants  in 
other  Churches  and  the  prevailing  enthusiastic  view  — 
"we  are  the  Church" — blinded  their  better  judgment 
for  the  time. 

In  honor  of  the  Lutheran  Church  we  would  here  state, 
that  P.  D.  Bryzelius,  when  he  entered  the  ranks  of  the 
Lutheran  ministers  in  1760,  was,  as  far  as  we  know, 
not  re-ordained,  his  ordination  in  1 742  being  considered 
valid,  as  it  ought  to  be  among  sister-churches. 

We  believe  that  the  case  of  Pastor  Nyberg  is  the  only 
one  to  be  found  in  the  annals  of  the  Brethren's  Church, 
in  which  regular  ordination  in  another  established  Church 
has  been  set  aside  in  the  Moravian  Church. 

14.      NOVEMBER  I  3,  I  748. 

In  the  gradual  development  and  final  organization  of 
the  Church  of  the  Brethren  in  America  we  can  plainly 
trace  the  wonderful  direction  and  providential  guidance 
of  the  Lord.  The  Moravian  Brethren  had  come  to  this 
country  not  with  the  view  of  extending  their  peculiar 
church-organization,  but  for  the  sole  purpose  of  gaining 
souls  for  Christ.  They  had  taken  active  part  in  the 
Pennsylvania  Synods,  which  gradually  came  under  their 
exclusive  influence  and  control  ;  they  had  sent  out 
itinerant  ministers  and  collected  small  bands  of  disciples 
of  the  Lord  here  and  there  ;  they  had  met  opposition 


NOVEMBER    13,  1748. 


231 


and  persecution  in  \'arious  ways,  but  these  very  persecu- 
tions served  only  to  connect  them  more  closely,  and 
were  one  of  the  means  in  the  hand  of  the  Lord,  to  con- 
vince them  that  in  this  country  an  ecclesiastical  organi- 
zation, independent  of  all  other  churches,  was  absolutely 
necessary  for  the  furtherance  of  the  work  of  the  Lord. 
For  if  Bethlehem  and  Nazareth  had  only  been  and 
remained  colonies  of  the  Brethren  in  America,  as 
Sarepta  is  to  this  day  a  German  colony  in  Russia,  we 
might  possibly  as  little  be  able  to  speak  of  an  American 
Brethren's  Church,  as  we  can  speak  to-day  of  a 
Russian  Brethren's  Church.  But  the  Lord  in  His  wis- 
dom overruled  all  the  errors  of  His  servants  and  led  to 
the  organization  of  the  American  Brethren's  Church, 
which  though  intimately  and  at  times  very  closely  con- 
nected with  the  other  parts  of  the  Unitas  Fratrum  in 
Europe,  and  especially  with  the  Supreme  Governing 
Board  of  the  Unity  in  Germany,  in  many  respects  has 
from  the  very  commencement  assumed  and  maintained 
"in  local  matters"  a  more  or  less  independent  position. 

There  is  yet  one  feature  to  which  particular  attention 
must  be  directed  in  connection  with  the  final  ecclesjasti- 
cal  organization  qf_the ^Moravian  Church  in  America. 
BrotHer  Spangenberg  had  been  sent  over  from  Europe 
to  guide  the  spiritual  and  temporal  affairs  of  the  Brethren 
both  in  their  relation  to  other  Christians  and  denomina- 
tions within  the  borders  of  the  English  colony  of  Penn- 
sylvania, and  in  regard  to  their  connection  witli  the  Ger- 
man mother  country.    He  had  come  to  Pennsylvania  as 

Vicarius  Generalis  Episcoporum  in  America  and,  as 
Moravian  Bishop,  he  had  been  the  universally  acknowl- 
edged presiding  officer  at  the  Synods.  At  the  same  time 
he  had  been  appointed  Agni  per  Ainericam  in  Presbyterio 

Vicarius,  that  is,  the  chief  elder  and  spiritual  head  of  the 
Moravian  congregation.    It  is  true,   this  office  could 


232 


THE  brethren's  CONGREGATIONS. 


only  have  reference  to  those  who  claimed  to  be  "the 
Moravians  "  in  this  yet  undefined  union  of  congregations 
in  connection  with  the  Brethren,  as  those  only  of  the 
colonists  at  Bethlehem  and  Nazareth  who  had  lived  for 
some  time  in  the  European  congregations,  could  under- 
stand and  appreciate  the  idea  of  "  Chief  Eldership." 
But  since  a  number  of  congregations,  composed  of 
persons  who  in  Germany  had  not  been  connected  with 
the  Moravian  Church,  had  become  American  Moravian 
congregations,  and  had  adopted  more  or  less  the  new 
doctrinal  views  which  Bishop  Cammerhof  had  introduced 
with  great  zeal,  and  since  the  plan  of  union  with  the 
other  German  denominations  had  been  dropped  entirely, 
and  Spangenberg's  General  Episcopacy  was,  therefore, 
of  less  moment  than  before,  his  chief  eldership,  as  it  be- 
came better  known  and  understood  among  the  new 
members  of  the  Church,  might  have  given  an  hierarchi- 
cal form  quite  incompatible  with  the  ideas  of  true  Mora- 
vianism.  But  the  Lord  preserved  him  and  preserved 
the  Church  from  this  danger.  Brother  Spangenbergj-e- 
'signed  his  office  as  "  Chief  Elder"  of  the  American  con- 
gregations. Even  without  this  peculiar  office,  we  should 
suppose,  he  might  have  remained  the  presiding  Brother 
in  the  Executive  Board  of  the  Province,  but  at  the  sug- 
gestion and  by  the  counsel  of  John  de  Watteville,  who  had 
instructions  from  Count  Zinzendorf  to  that  effect.  Brother 
Spangenberg  suffered  himself  to  be  sent  to  Philadelphia, 
where  he  spent  nearly  a  year  in  retirenient  and  great 
discontent.  There  must  have  been  some  difference  be-, 
tween  him  and  his  fellow-laborers,  concerning  which, 
however,  no  documents  are  extant ;  but  whatever  er- 
rors he  may  have  committed,  and  however  salutary 
for  his  inward  man  this,  as  we  believe,  unbrotherly 
action  may  have  been,  the  events  of  the  following  years 
showed  plainly,  that  no  one  was  as  able  and  as  well  * 


NOVEMBER   I  3,  I  748. 


qualified  to  ^uide  and  direct  the  American  work  as 
Brother  Spangenberg.  He  returned  to  Europe  in  Feb- 
ruary, 1750,  where  his  wife  died  in  March,  1751. 
When  her  memoir  was  communicated  to  the  congrega- 
tion at  Herrnhut,  Count  Zinzendorf  remarked  :  "  The 
great  things  which  she  has  done,  were  not  ahvays  appre- 
ciated at  the  time,  nor  has  she  always  received  the  thanks 
which  she  deserved."^^  This  was  certainly  the  case, 
when  Brother  and  Sister  Spangenberg,  in  return  for 
their  faithful  and  self-denying  labors  in  Bethlehem  and 
Nazareth,  were  sent  for  a  season  into  retirement  and 
almost  complete  inactivity  in  Philadelphia. 

Nevertheless,  it  was  good  for  the  American  Church 
that  he  resigned  his  chief  eklership,  which  he  did  in  a 
written  communication  to  the  Elders'  Conference,  No- 
vember 5.  This  resignation  was  accepted,  and  the 
members  of  the  Conference  felt  at  once  that  it  was  time 
now  to  publish  in  the  American  congregations,  what 
seven  years  before  had  been  a  cause  of  rejoicing  in  the 
European  congregations,  namely,  "  that  the  government 
amongst  us  belongs  not  to  man,  but  that  the  Saviour  is 
the  Chief  Elder  of  our  brotherly  covenant." 

This  was  solemnly  communicated  to  the  congregation  • 
of  Bethlehem,  on  November  13.  by  John  de  Watteville. 
He  said  among  the  rest,  that  the  doors  were  now  opened 
for  any  one  either  to  leave  or  to  re-enter  the  congrega- 
tion ;  and  if  there  should  be  any  one  who  had  been 
hitherto  in  connection  with  the  Brethren,  but  had  no  in- 
clination to  belong  to  that  Church  of  which  Jesus 
Christ  is  Elder,  he  was  at  full  liberty  to  follow  his  own 
inclination  and  leave.  No  case  of  this  kind  occurred, 
however,  while  not  a  few  who  had  been  excluded  from 
church-fellowship,  applied  for  readmission.  In  the  after- 
noon there  were  separate  meetings  for  the  different 


^  Life  of  Spangenberg,  p.  256. 

>5 


THK   HKKTIIUEn's  rONCRF.OATIONS. 


choirs  of  the  congregation  and  in  the  evening  a  general 
love-feast  connected  with  the  adult  baptism  of  the 
Siebentager  J.  F.  Lesley. 

On  November  14,  three  Indians  and  a  mulatto  from 
Berbice  were  baptized  by  Cammerhof  and  John  de 
Watteville,  and  in  the  afternoon  three  hundred  and 
thirty-four  communicants  (including  those  from  Nazareth 
and  other  places)  participated  in  the  celebration  of  the 
Lord's  Supper.  This  latter  meeting  was  held  in  the 
prayer-hall  of  the  Single  Brethren's  House.  On  the 
same  day  one  hundred  and  ten  brethren  and  boys 
moved  into  this  house.  Spangenberg  devoted  these 
days  to  private  meditation  and^prayer. 

In  the  following  weeks  similar  festival  days  were  cele- 
brated in  all  the  other  congregations  :  At  Maguntsche, 
November  20  ;  at  P'redericktown,  November  21;  at 
Oley,  November  22  ;  at  Heidelberg,  November  24;  (at 
the  latter  place  the  brethren  and  sisters  from  Tulpe- 
hocken,  Muddy  Creek,  Muhlbach,  Warwick  and  Lan- 
caster were  present)  ;  at  Nazareth  and  Gnadenthal, 
November  23  ;  at  Gnadenhiitten,  November  26  ;  at 
Shamokin,  December  11. 

In  December  Bishop  de  Watteville,  accompanied  by 
Bishop  Cammerhof  and  Nathanael  Seidel,  visited  the 
Indian  congregations  in  the  East  and  promulgated  the 
Eldership  of  the  Saviour  at  Wechquadnach,  December 
19;  at  Pachgatgoch,  December  21,  and  at  New  York, 
December  27. 

In  January,  1 749,  de  Watteville  and  Spangenberg 
visited  Philadelphia  for  the  same  purpose  and,  as  had 
been  done  at  all  the  other  places,  kept  a  love-feast  with 
ninety-six  persons,  and  the  Holy  Communion  with 
thirty-one.  In  all  these  places  about  six  hundred 
communicants  were  counted,  among  them  fifty-five 
Indians. 


NOVEMBER    1 3.   I  748. 


From  Januar}'  23  to  26,  1749.  a  second  Moravian 
Synod  was  held  at  Bethlehem  at  which  all  those  who  had 
participated  in  the  celebration  of  the  Lord's  Supper  at 
the  above-mentioned  places,  were  recognized  as  mem- 
bers of  the  Brethren's  Church.  Uuring  this  Synod 
twenty  persons  were  baptized,  among  them  an  Indian 
seventy-six  years  old,  several  negro  boys,  one  Tunker 
and  six  Mennonites. 

In  February,  1749,  John  de  Watteville  once  more 
visited  all  the  country  congregations  and  left  Pennsyl- 
vania in  April  to  make  a  visitation  in  St.  Thomas. 

Since  November  13,  1748,  all  those  congregations 
which  were  now  recognized  as  Churches  of  the  United 
Brethren  had  increased  rapidly,  no  less  than  one  hundred 
adults  having  been  received  into  church-fellowship  by 
baptism  during  the  time  of  his  visitation  ;  and  when 
Bishop  de  Wateville  left  for  the  West  Indies,  there  were 
in  connection  with  and  forming  the  American  Brethren's 
Church,  630  communicant  members;  125  adults,  not 
communicants  ;  245  children  —  a  total  of  1000  members 
of  the  Brethren's  Church  in  America. 


INDEX. 


Allemangel,  congregation  organized, 

Antes,  Henry,  as  preacher,   .  •  . 

call  for  Pennsylvania  Synod, 
appeal  for  church  union, 
ordained  Consenior  civilis, 

Baptists,  the  German,  .  .  .  . 

the  Seventh-day, 
Bechtel,  John,  preacher  in  Germantown, 
"     ordination  of,  . 
"         "     expelled  from  Reformed  Church, 
Becker,  Peter,  supervisor  of  Tunker  congregations, 
Beisel,  John  Conrad,  .  .  .  . 

Berks  County,  Pa.,  establishment  of, 
Bethlehem,  first  house  built, 

congregation  organized, 
a  family  economy, 
Bohler,  Peter,  sketch  of,  . 

return  to  Europe, 
in  defense  of  missionaries, 
Bohm,  Rev.  J.  P.,  ordination  of,  . 

"       "       "    opponent  of  Zinzendorf, 
Brethren's  House,  erection  of,  in  Bethlehem, 
Brownfield,  John,  acquaintance  with  the  Brethren, 
Bruce,  Rev.  David,  arrival  in  Pennsylvania, 
Bryzelius,  Rev.  Paul  Daniel, 
Bucks  County,  Pa.,  boundaries  of,  . 
Buttner,  Rev.  Gottlob,  ordination  of, 
Burnside,  James,  acquaintance  with  the  Brethren, 

Cammerhof,  Bishop  J.  C.  F.,  sketch  of, 
Canajoharie,  founding  of,  . 

Schnell  and  Burnside's  visit  to, 
Checomeco,  visited  by  Rev.  C.  H.  Rauch,  . 

Indian  mission  at,  . 

abandoned, 
Chester  County,  Pa.,  boundaries  of. 
Choir  Houses  in  Bethlehem  and  Nazareth, 
Christiansbrunn  laid  out, 

"  Chronicon  Ephratense,"     .  .  .  . 


238  INDEX. 

PAGE. 

Dansbuiy,  church  built  at,  ......  207 

Donegal,  church  built  at,      .  .  .  .  .  .  192 

Eckerling,  Israel,  career  of,       .          .          .  .          .  44,  49 

Emmaus,  Pa.,  congregation  organized,  ....  195 

Ephrata,  the  hermits  of,  .          .          .          .  .          .  .40 

Eschenbach,  Andrew,  arrival  in  Pennsylvania,  .  .  .       61,  80 

"             "      preacher  at  Oley,           .  .          .  .81 

ordained,       .     '  .  .  .  .  104 

"      recalled  from  Oley,        .  .          .  .116 

Fort  Christina,  Swedish  settlement,  ....  25 

Frankfort  Land  Company,         .  .  .  .  .  .15 

Frohhch,  Christian,  arrival  in  America,       ....  86 

Georgia,  Brethren's  colony  in,    .          .          .          .  .          .  62,  76 

German,  settlements  in  Pennsylvania,        ....  14 

"       immigration  under  Queen  Anne's  Grant,       .  .  .15 

Germantown,  incorporated,  .          .          .          .          .  .  15 

"           first  Moravian  settlers  in,            .          .  .  .68 

Gnadenthal  laid  out,            .          .          .          .          .  .  176 

Gruber,  J.  Adam,  the  Separatist,           .          .          .  .            49,  60 

Goetschy,  Rev.  Henry,  Reformed  Pastor  in  Pennsylvania,  .  32 

Heidelberg,  Pa.,  congregation  organized,  ....  194 
Hiibner,  Ludwig,  as  itinerant  preacher,  ....  205 
Hussey,  Robert,  teacher  at  Oley,  .....  202 

Indian  Confederacy,  tribes  of  the,    .....  53 

"     converts  baptized  at  Oley,  .....  104 

"     traditions,       .......  55 

"     C.  H.  Ranch's  first  visit  to  the,   .....  58 

mission  at  Checomeco  and  Pachgatgoch,    .  .  .  208 

"  abandoned,        .  .  .  .212 

at  Gnadenhiitten,  Pa.,         ....  213 

Irene,  the  ship,     .  .  .  .  .  .  .  .172 

Itinerant  preachers,    .......  204 

Lancaster  County,  Pa.,  establishment  of,          .  .          .  -13 

"       town  of,  laid  out,  .           .           .  .           .           .  13 

"       congregation  organized,         .          .  .          ..  .189 

Leinbach  family  at  Oley,  Pa.,          .          .  .          .          .  81 

"          "     received  by  the  Moravians,     .  .          .  .123 

Leutbecker,  Rev.  Casper,  pastor  in  Tulpehockcn,  .          .       28,  29 
Lighten,  John,  teacher  in  Germantown,           ....  202 

Lischy,  Rev.  Jacob,    .          .                    .  .          •          .  '45 

as  op]K)ncnt  to  the  ISrcthrcn,  .           .  .191 

Lititz,  first  Moravian  pastor  in,                  .  .          .          .  '92 


INDEX. 


Long  Island,  Moravian  work  in,  .....  207 

Luckenbach,  Adam,  teacher  at  Muddy  Creek,       .  .  .  202 

Lutheran  congregations  served  by  Moravian  pastors,  .  .  .  184 

Mack,  Alexander,      .......  37 

Mack,  Rev.  J.  Martin,  at  Shecomeco,    .....  90 

Magiintche  (Macungie)  congregation  organized,  .  195 

Mail  service,  first  in  Pennsylvania,        .  .  .  .  .122 

Maurice  River,  church  built  at,        .  .  .  .  205 

Mennonites,  origin  of,     .  .  .  .  .       •  .  -35 

"         immigration  of,  .....  36 

Miller,  Rev.  J.  P.,  preacher  at  Tulpehocken,  .  .  .34 

"      "       "     convert  to  the  Siebentager,         ...  42 
' death  of,         .  .  .  .  .  -47 

Minnisink  Country  visited  by  the  Brethren,  .  206 

Missionaries  persecuted  by  Cos'ernment,  .  .  .         210,  214 

Monocacy,  Md.,  Moravian  work  at,  ....  196 

Muddy  Creek,  school-house  built,         .....  192 

Miihlbach,  meeting-house  built,       .....  194  

Miihlenberg,  Rev.  H.  M.,  sketch  of,       .....  134 
"    Pennsylvania  congregations  organized  by,       .  184 

Nazareth,  building  of,      .  .  .  .  .  .  -173 

Newtown,  Lancaster  County,  Pa.,  laid  out,  ....  13 

Newport,  R.  I.,  Moravian  work  in,        .  .  .  .  .  207 

New  Born,  the  sect  at  Oley,  ......  49 

"       "     assailed  by  Spangenberg,     .  .  .  .  .71 

New  England  towns,  Moravian  labors  in,    ....  207 

New  Hanover,  old  church  at,     .  .  .  .  .  .26 

New  York  City,  church  built,  .  .  ,  .  .  196 

Nitschmann,  Anna,         .......  85 

Nitschmann,  David  (Bishop),  sketch  of,      ...  .  82 

Nitschmann,  David,  {Se?!.  rh'.)  sketch  of,         .  .  .  .84 

Northampton  County,  Pa.,  establishment  of,  .  .  13 

Nyberg,  Rev.  L.  Theophilus,  arrival  of,  X(iuJ>.£MM^  fl^t'^^^^^^ 
"      "       labors  at  Lancaster,  Pa.,    ....  161 

"  "       received  by  the  Brethren,       ....  189 

"       ordination  of,         ....  .  230 

Oley,  Pa.,  church  built  at,  .  .  .  .  .  .116 

and  school  at,       .  .  .  .  .  193 

Palatinate  immigrants  into  Pennsylvania,         .          .          .  .20 

Pastorius,  F.  D.,        .          .          .  .          .          .          .  15 

Payne,  Jasper,  arrival  in  Pennsylvania,            .          .          .  .151 

"         "      teacher  in  Germantown,  ....  202 

Penn,  William,  landing  of,         .          .          .          .          .  .12 

Pennsylvania,  Charter  of,  proclaimed,  .          .          .          .  11 


240 


INDEX. 


PAGE. 

Philadel])hia,  County,  boundaries  of,      .           .           .           .  .12 

first  Cierman  services  in,        ...          .  26 

Lutheran  church  built  by  the  Brethren,  .          .  136,  185 

Moravian  congregation  organized,    .          .          .  142 

PyrUeus,  Rev.  J.  C,  arrival  in  y\merica,            .           .           .  .89 

ordination  of,  .....  104 

Queen  Anne's  Grant,      .  .  .  .  .  .  .15 

Racoon,  N.  J.,  Swedish  settlement  at,         ...          .  25 

Rauch,  Rev.  C.  H.,  first  visit  to  the  Indians,     .          .          .  .58 

"        "         "      ordained,           .....  104 

Reformed,  German,  first  congregation  in  i\'nnsylvania,          .  .  32 

Reincke,  Rev.  Abrm.,  arrival  in  Pennsyl\-ania,       .           .           .  152 

preacher  to  the  Swedes,            .           .  .  205 

Reuz,  Matthew,  arrival  in  Pennsylvania,     .          .          .          .  151 

Rhinebeck,  N.  Y.,  founding  of,    .          .          .          .          .  .16 

Rice,  Owen,  preacher  to  the  Swedes,          ....  205 

Sabbatarians,  the,  .......  40 

Sauer,  Christopher,  Printer,  ......  23 

"  "         opponent  of  Zinzendorf,     .  .  .  .49 

Schnell,  Rev.  Leonhard,       ......  145 

Schoharie,  ("icrman  settlers  of,    .  .  .  .  .  •  i? 

Schools,  infant,  boys'  and  girls',       .....    198,  199 

in  Germantown,  ......  201 

at  Muddy  Creek,      ......  202 

Lancaster,  Oley,  etc.,     ......  202 

Schropp,  Matthew,  arrival  in  Pennsylvania,  .  .  .  151 

Schwenkfelder,  origin  of  the,     .  .  .  .  .  .51 

"  visited  by  Spangenberg,     ....  52 

Sea-congregation,  the  first,         ......  109 

"  "  the  second,         .  .  .  .  .    124,  150 

Separatists  in  Pennsylvania,       ......  48 

Siebentager,  sketch  of  the,    ......  40 

Spangenberg's  opinion  of  the,      .  .  .47 

Society  for  the  P'urtherance  of  the  Gospel,  ....  170 

Spangenberg,  Rev.  A.  G.,  sketch  of,      .  .  .  .  68 

"  visit  to  Georgia,         .....  65 

consecrated  as  Bishop,     .  .  .  .  .156 

"  second  visit  to  America,       .  .  .        152,  156,  157 

return  to  Europe,  1750,    .  .  .  .  .  233 

Stiever,  Rev.  J.  Casper,  at  Philadelphia,      ....  26 

"         "       at  Lancaster,    .  .  .  .  .30 

at  Tulpehocken,     ....  28 

Swedish  Lutheran  settlements,    ......  25 

Swedes  in  New  Jersey,  visited  by  the  Brethren,      .  .  .  205 

Synod,  first  I^ennsylvania,  ...  .  .  .  .96 


INDEX. 


241 


PAGE. 

Synod,  second  and  third  Pennsylvania,  ....  103 
fourth,  fifth  and  sixth  Pennsylv  ania,     .  .  .         106,  108 

seventh  and  eighth,  ......     109,  112 

"     of  1743,    .     •  141 

of  1744,         .......  142 

"     of  1745  158 

of  1746-7-8,  .......  220 

Tschoop,  awakened  by  Rauch's  testimony,      .          .          .  .59 

Tulpehocken,  Palatinates  occupy,    .....  20 

early  German  services  at,          .          .          .  .28 

visited  by  Spangenberg,       .          .          .          .  71 

visited  by  Zinzendorf,      .          .          .          .  .115 

church  built  by  the  Brethren,          .          .          .  187 

church  seized  by  the  Lutherans,                      .  .  219 

Tunkers,  origin  of  the,         ......  37 

immigration  of  the,     ......  39 

Warwick,  first  Moravian  minister  at,  ...  .  192 

Watteville,  Bishop  John  de,  visit  to  America,    ....  227 

Weiser,  Conrad,  as  Mohican  scholar,  .  .  .  .  17 

settles  in  Penna.,         .....  20 

Wesley,  John,  connection  with  Moravians,  .  .  .  .       66,  74 

Whitefield,  J.,  in  Pennsylvania,  ......  61 

"  in  Georgia,     ......  77 

"  purchase  of  the  Nazareth  tract,  .  .  .  .78 

"  dismisses  the  Moravians,      ....  86 

"  sells  the  Nazareth  tract,  .....  88 

"  only  visit  to  Nazareth,  ....  199 

house  at  Nazareth,     .  .  .  .  .  72,  79 

Wicacao,  Swedish  settlement  of,      .  .  .  .  .  25 

York  County,  Pa.,  establishment  of,       .  .  .  .  .13 

Zeisberger,  David,  imprisonment  in  New  York,     .          .          .  212 

Zinzendorf,  Count  Ludwig  von,  arrival  in  Pennsylvania.  29,  91 

testimony  of  the  Tunkers,        ....  39 

"       banished  from  Sa.xony,       .                   .  .63 

at  Oley,  Pa.,       ......  96 

declares  his  preference  to  the  Lutheran  Church,  .  107 

labors  among  Lirtherans  and  Reformed,  113 

as  Lutheran  Pastor  in  Philadelphia,          .  .114 

sermons  in  Pennsylvania,         .          .          .          .  116 

"    •    first  visit  to  Bethlehem,       .          .          .          .  .117 

journeys  into  the  Indian  country,         .          .          .  125 

"       opponents  in  America,        .....  129 

advocates  Boarding  Schools,     ....  201 

"       return  to  Europe,     ......  139 


